BT 265 
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1833 
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M A L C O M 



ATONEMENT 



THE EXTENT AND EFFICACY OF THE ATONEMENT. 



DISCOURSE 



DELIVERED BY APPOINTMENT 



BEFORE THE 



BOSTON BAPTIST ASSOCIATION, 



NEWTON, MASS 



SEPT. 19, 1832. 



BY HOWARD MAL.COM, 

PASTOR OF THE FEDERAL ST. CHURCH, BOSTON. 



BOSTON: 

ALLEN AND TICKNOR, 

1833. 

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The Library 
of Congress 



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ADVERTISEMENT 



The following discourse is printed by the advice and desire of 
several respected brethren. No material alterations or additions 
have been made, except that many parts, especially of the Ap- 
pendix, which, for want of time, were omitted in the delivery, 
are here retained. 

Few can be more sensible of the imperfection of the pro- 
duction than myself. It was prepared amid a severe pressure 
of parochial and public duties, without sufficient opportunity to 
consult authorities, or perfect the style and arrangement. Sub- 
sequent sickness and death in my family, have not only delayed 
its publication, but prevented my giving it such finishing touches 
as I desired. A strong motive for publishing is, that various 
misapprehensions exist among those who only heard of the 
Sermon. A still stronger is a belief that it is important at this 
time, to set before our churches, distinct views of a doctrine, 
which is of late, openly impugned, but which forms a distinguish- 
ing feature, not only in our confession of faith, but in others 
called orthodox. The author has no desire to provoke a contro- 
versy, nor intention to answer any animadversions which may 
be made on his humble performance. 

H. M. 

Hayward Place, February 15, 1S33. 



THE 



EXTENT AND EFFICACY 



ATONEMENT. 



" Christ Jesus came into the world to save sinners." — 1 Tim. i. 15. 

Those of you, brethren, who know the tenor of my minis- 
try, are aware how seldom I allude to the doctrines of others, 
when preaching my own. But you are aware, too, that there 
are points which cannot be discussed without such reference 
and that it is the duty of ministers, sometimes to point out 
errors which are abroad, as well as generally to inculcate truths 
cherished among ourselves. We must sometimes pause, to 
beat the ambushments where dangers may lurk, while, gene- 
rally, we press on together in the path of our choice,' — the 
plain way of practical godliness. 

The meeting of so large a body of ministers is a fit occa- 
sion to discuss important points of theology ; especially when, 
as now, we convene at the seat of our theological seminary, 
and have among us so many youth, who are soon to come into 
official contact with those who dissent from the doctrines and 
practice of our confession of faith. Destitute, happily, of any 
Ecclesiastical Judicatories, our doctrine, discipline, and unity, 
can be maintained only by a free interchange of sentiments, and 
general adherence to the truth. Frequent doctrinal discussion, 



properly conducted, will prevent extensive misunderstandings, 
will destroy that secresy which nurtures erroneous opinions, 
and will maintain in the minds of our members, that regard for 
foundation principles, which is the essence of rectitude. 

Some pastors have avowed themselves averse to doctrinal 
preaching, and confined themselves to the inculcation of prac- 
tical virtues. But professors of religion, trained under such 
a ministry, are not found to transcend others in practical vir- 
tues, while they are unstable in principle, and liable to be 
drawn aside by every seducing spirit. Such ministers, too, 
have often verged into open enmity to the doctrines, they at 
first only deemed it unprofitable to discuss. Only let our in- 
culcation of doctrine be conducted in christian meekness, and 
without admixture of a contentious, artful, obstinate, or jealous 
disposition, and instead of creating or inflaming dissensions, we 
shall prevent or cure them. Instead of widening the distance 
between us and denominations or persons, whose opinions we 
dispute, we shall rather promote good feeling, by the settle- 
ment of our exact boundaries. Instead of growing negligent of 
practical virtues, we shall discover their very foundations, and 
be impelled to them by force of principle. Instead of weak- 
ening mutual esteem, and disgracing religion, we shall renovate 
friendship, disarm enmity, discover error, establish truth, in- 
crease holiness, and please God. Beside, conferences so con- 
ducted, will often, even when the point in debate is of second- 
ary moment, lead to the proper decision of questions of the ut- 
most importance. 

The doctrine of Christ crucified, is nof only fundamental in 
the gospel, but is its very sum and substance. Errors on this 
subject, sap the whole structure of religion. Divine sovereign- 
ty, human depravity, unconditional election, and indeed all the 
great outlines of theology, become vague and incoherent no- 
tions, when deprived of their connection with this truth. By 
necessary consequence, erroneous systems of religion originate 
chiefly in wrong views of the atonement. Papists add human 



merit to Christ's, and thus form a mixed righteousness. Armi- 
nians regard the atonement as made for all, conditionally, and 
so reject the doctrine of election. Universalists affirm that he 
died to save all mankind, and therefore disbelieve future pun- 
ishment. Unitarians deny any proper atonement, and there- 
fore make Christ to have died for our benefit, but not in our 
stead. Swedenborgians consider Christ's sufferings to have 
been on his own account, not ours, and so discard imputed 
righteousness. Infidels, who make the sole causes of virtue to 
consist in circumstances, and regard man as the mere creature 
of education and impressions, find no place at all for the atone- 
ment in their system of natural religion. Thus, in some form 
and to some degree, error on this subject is radical in every 
erroneous system of religion. 

I regard the design of the atonement, as the cardinal point 
in the doctrine. If this be true, it is of the highest impor- 
tance, that our views in this particular be scriptural and set- 
tled. Though it is a question on which Baptists are in a good 
degree united, yet many Christians have of late advocated an 
opinion opposite to that I am about to defend, and in some 
places, serious misunderstanding exists among our brethren, in 
relation to this point, which has proceeded so far, in a few in- 
stances, as to become a barrier to communion, and a divider of 
very friends. Our position, therefore, both in reference to 
other denominations and our own, forbids us to be wholly 
silent. Our own present happy concord, will fall a prey to 
like dissensions, if differences of opinion, on so vital a subject, 
come to maturity, unperceived, among us. 

Instead of attempting here to dispute all the errors which 
have been held in regard to the Atonement, or even to show 
our own views on the whole subject, I mean only to examine 
a doctrine which was formerly considered a part of the armi- 
nian system, which some, who consider themselves orthodox, 
have recently advocated, viz. Indefinite Atonement. In 
doing this, it will not be requisite to plunge into the controversy 



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which has been alluded to, in reference to the question, whether 
the atonement be general, or limited. That controversy has 
ever seemed rather the result of misunderstanding between the 
parties, or of each party looking too exclusively to those as- 
pects of the doctrine, which seemed best to comport with their 
system of theology. In some respects, the atonement is gen- 
eral ; in others, limited ; and in respect of sufficiency, infinite ; 
but in no respect is it indefinite ; and in respect to the final salva- 
tion of men, it is limited. This is all I shall attempt to show. 

On the question even thus narrowed, a full investigation 

'cannot be expected in a single discourse. Some outlines only 

can be given, of arguments which go to prove, that the great 

object and design of the atonement, was to secure the eternal 

salvation of the elect. 

For the sake of perspicuity, I shall classify my brief re- 
marks under the following heads. 

I. The motive of Christ in assuming the office of Mediator. 

II. The vicariousness of the atonement. 

III. The system of Old Testament types. 

IV. The terms used in the New Testament, in relation to 
the atonement. 

V. The justice of God. 

VI. The essential deity of Christ, and unity of the Divine 
nature. 

VII. The intent of the atonement. 

VIII. The absolute effects of the atonement. 

IX. Answer some objections. 

I. The motive of Christ in assuming the office of 
Mediator. 

Various motives, ascribed to Christ in assuming the office of 
Messiah, by those who hold an indefinite atonement, are defi- 
cient or erroneous. Indeed the foundation of most errors on 
this subject lies in regarding some collateral motive, as the 
main one. 




Some affirm the great object to have been, "for the sake of 
shelving God's abhorrence of sin." Such an exhibition was 
indeed made in the most awful and effectual manner, and may 
be considered one of the general effects, but it was not the prime 
intention. Had it been, then, if there were no spectators to be 
taught this displeasure, some other mode would have been 
adopted. But the transactions of the atonement would have 
been proper, had there been no spectators. Had there been 
only one human being to redeem, it would have been com- 
patible with Divine goodness and justice, to have employed the 
very method which was adopted. 

Nor was it " for the support of the authority of the law" 
This also was effectually done in the event, and may be re- 
garded as a general consequence, but was not the impulsive 
consideration. No law is ever made for its own sake. No 
penalty of a law is inflicted merely because it is a penalty, 
or for the sake of honoring the law. The Divine law is ordain- 
ed to secure the order and happiness of the Universe. The 
penalty is inflicted that sin may meet its just desert, and the 
objects of the law be secured. 

Nor was it u to open a way by which the Father could con- 
sistently save those whom he chose, but which does not necessa- 
rily save any"* No passage in sacred Scripture proves this posi- 

* Some who hold this view, may not he aware how nearly it resembles 
that which Socinians labor to establish. One of the most distinguished of 
their writers, gives the following digest of the mediatorial scheme. 

" God, willing to pardon repentant sinners, and at the same time willing 
to do it, only in that way, which would most promote the cause ot virtue, 
appointed that Jesus Christ should come into the world, and that he having 
taught the pure doctrines of the Gospel ; having passed a life of exemplary 
virtue ; endured many sufferings, and finally death itself, to prove his truth, 
and perfect his obedience, and having risen again to manifest the certainty 
of a future state ; has, not only by his example, proposed to mankind a pat- 
tern for imitation, but has by the merits of his obedience, obtained, through 
his intercession, as a reward, a kingdom or government over the world 
whereby he is enabled to bestow pardon and final happiness upon all who 
will accept them on the terms of sincere repentance." Taylor's letter* 
of Ben Mordecai. 

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tion. True, we read of a " way," &c. but Christ is himself that 
way. What is in the way of a sinners salvation ? Sin — • 
Nothing but sin. He whose sins are taken out of the way, 
will be saved ! If Christ opened the way of life to all men by 
taking away their guilt, it not only becomes consistent in God 
to save whom he will, but inconsistent to condemn any. To 
maintain this as the grand motive of Christ's death, is so obvi- 
ously inconsistent with his bearing punishment instead of the 
saved, that some to extricate themselves from the dilemma 
have proceeded to deny that Christ was punished !* The 
embarrassment still recurring, other doctrines are denied or ex- 
plained away, until a crude mass of theory is substituted for 
" the glorious Gospel of God." 

Nor did Christ die " conditionally for all men," so that those, 
and only those, who choose to accept, have an atonement 
provided. This is the ground assumed byWhitbyf and is the 
main support of the Armenian system. 

A conditional atonement, leaving it merely to human choice 
to come or not, would make Christ " the surety of an uncer- 
tain covenant a purchaser of an inheritance perhaps never to 
be enjoyed." § None can, of themselves, do good actions 
while dead in sins ; nor love God, till their hearts are changed. 
A conditional salvation would therefore fail, for, as none could 
comply with the terms, none could be saved. The offer of 

*I do not affirm, that what Christ endured was punishment, in whatever 
sense of that term, other people may choose to adopt. The word itself (like 
the word person, in reference to the Trinity,) is an inconvenient expression, 
though perhaps the best our language affords. It avoids circumlocution, and is 
dopted by Dr Blaney in his translation of Isaiah liii. hy Bp. Lowth, and 
generally by former theological writers. The stiict sense of the word, con- 
veys the idea of guilt. When used in reference to Christ, that idea must at- 
tach wholly to the sinner ; in whose stead Christ was placed. It must there- 
fore be understood as meaning sufferings, which, if borne by the sinner him- 
self would have been punishment. It was a judicial infliction on one who 
" offered himself without spot to God," to suffer instead of the transgressors. 

t On the Five Points. § Owen on the death of Christ. 



11 



it would mock our misery, by suspending our salvation on an 
impossible condition. On the other hand, if men, unaided by 
any special grace, could comply with the condition of faith 
and repentance, they must be meritorious, for they become in 
part their own saviours. 

Let it be granted that repentance and faith are condi- 
tions of salvation, — these gracious affections are the gift 
of God. " Every good gift is from above," James, i, 17. 
" No man can come unto me except it were given him 
of my Father," John, vi, 65. Repentance and Faith, as 
well as the other gifts for men, are received by and through 
Christ, and must be granted to an extent precisely commen- 
surate to the extent of the atonement. This is not only ac- 
cording to the analogy of faith, but the express language of 
Scripture. " To us it is given on the behalf of Christ, to be- 
lieve on him," Phil, i, 29. " Blessed with all spiritual bless- 
ings in him," Eph. i, 3, " Every man that hath learned of the 
Father, cometh to me, " John, vi, 45. 

What then was the prime motive of Christ ? It was even 
that which actuated the Father, viz. the salvation of a certain 
number of mankind, called the elect. "That the world may 
know that thou hast sent me, and hast loved them as thou hast 

loved me for thou lovedst me before the foundation of the 

world," John, xvii, 23, 24. "I live by the faith of the son of 
God, who loved me and gave himself for me," Gal. ii, 20. 
" This is my blood of the New Testament, which is shed for 
many, for the remission of sins," Matt, xxvi, 28. " Greater 
love hath no man than this, that a man lay down his life for 
his friends," John, xv, 13. " Scarcely for a righteous man 
will one die, yet peradventure for a good man, some would 
even dare to die, but God commendeth his love to us, in that 
while we were yet sinners, Christ died for us," Rom. v, 8. 
" Christ also hath loved us, and hath given himself for us, an 
offering and a sacrifice to God," Eph. v, 2. " All that the 



12 



Father giveth me shall come to me," John, vi 37. " I have lov- 
ed thee with an everlasting love, therefore with loving kindness 
have I drawn thee," Jer. xxxi, 3. " Who loved me, and gave 
himself for me," Gal. ii, 20. " Who hath saved us, and called 
us with a holy calling, not according to our works, but accord- 
ing to his own purpose and grace, which was given us in Christ 
Jesus, before the world began," ii Tim. i, 19. " This is the 
will of Him that sent me, that of all which he hath given me, 
I should lose nothing, but should raise it up again at the last 
day," John, vi, 39. " Thou hast given him power over all 
flesh, that he should give eternal life to as many as thou hast 
given him." John, xvii, 2. To the same import are many 
other scriptures. Rom. viii, 33 — 39. 2 Cor. v, 14 and viii, 9. 
Matt, xviii, 11. andxx, 28. Titus, ii, 14. 

No other motive than the actual and certain salvation of 
men, is sufficient to account for the stupendous humiliation 
and sufferings of Christ. No other is taught in the prophets, 
no other in the evangelists, no other in our confession of faith.* 

The purpose of our Saviour's intercession must be the same 
as that of his death. It is part of the same great work. If 
the object of his sufferings be indefinite, his intercession is 
indefinite ; else the glorious harmony which shines in all his 
mediatorial work, is lost. Now it is said (John, xvi, 42,) that 
Christ is " always heard," that is, whatever he intercedes 
for, is granted. If it be agreed that all are not saved, it 
follows that he does not ask for the salvation of all. If 
he intercede for wicked men, that they should be spared, 
enjoy mercies, and finish a state of probation, he succeeds. But 
if he asks their eternal salvation, he is not " heard." 

The Saviour himself expressly declares, that his interces- 
sion is not for all men's salvation. " I pray not for the world ? 
but for them whom thou hast given me, for they are thine." 

* See Appendix A. 




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" Neither pray I for these alone, but for them also who shall 
believe on me through their word," John, xvii, 9, 20.* 

If Christ died for all men — i. e. equally for the non-elect, 
as for the elect, then why for the non-elect ? Not because 
they had been given to him, for he does not call them his. Not 
to give unto them eternal life, for he does not give it to them. 
Not from special love, for they derive no special benefit. If 
it be said, his motive in dying for them, was out of general re- 
gard as creatures, and to procure them temporal blessings, &c, 
then the point is conceded, that he did not die for their eternal 
salvation. 

II. The vicaejousness of the atonement. 

It is to be feared that the real vicariousness of the sacrifice 
of Christ, is a doctrine growing unfashionable. I will not 
however, swell this discourse by attempting a proof of it, nor do 
I believe that, as yet, this fundamental truth is about to be 
questioned by Baptists. I shall always regard a rejection of 
the doctrine of substitution, as a commencement of a wide 
departure from " the faith once delivered to the saints." 

A cloud of texts might be adduced, which teach this 
vicariousness. Some of them will be found under succeed- 
ing heads, [vm. and ix.] I quote only one passage, not 
so much for the ample proof it contains, as for its own beauty 
and sweetness. It is withal so appropriate, that my discourse 
could not be complete if it were omitted. It is. that in Isaiah, 
liii, 4 — 11. 

" Surely he hath borne our griefs, and carried our sorrows : 
yet we did esteem him stricken, smitten of God, and afflict- 
ed. But he was wounded for our transgressions, he was bruis- 
ed for our iniquities ; the chastisement of our peace was upon 
him ; and with his stripes we are healed. All we like sheep 
have gone astray ; we have turned every one to his own way ; 
and the Lord hath laid on him the iniquity of us all. He was 

* See Appendix B. 






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oppressed, and he was afflicted, yet he opened not his mouth ; 
he is brought as a lamb to the slaughter, and as a sheep 
before her shearers is dumb, so he opened not his mouth. 
He was taken from prison and from judgment : and who shall 
declare his generation? for he was cut off out of the land of 
the living : for the transgression of my people was he stricken. 
And he made his grave with the wicked, and with the rich in 
his death ; because he had done no violence, neither was any 
deceit in his mouth. Yet it pleased the Lord to bruise him ; 
he hath put him to grief; when thou shalt make his soul an 
offering for sin, he shall see his seed, he shall prolong his days, 
and the pleasure of the Lord shall prosper in his hand. He 
shall see of the travail of his soul, and shall be satisfied : by 
his knowledge shall my righteous servant justify many ; for he 
shall bear their iniquities."* 

* Translated thus by Bishop Lowth. 

v. 4. Surely our infirmities he hath borne, 
And our sorrows he hath carried them : 
Yet we thought him judicially stricken ; 
Smitten of God, and afflicted. 

5. But he was wounded for our transgressions ; 
Was smitten tor our iniquities ; 

The chastisement, by which our peace is effected, was laid upon 

him. 
And by his bruises, we are healed. 

6. We, all of us, like sheep have strayed : 

We have turned aside, every one to his own way ; 

And Jehovah hath made to light upon him, the iniquity of us all. 

7. It was exacted, and he was made answerable ; and he opened not 

his mouth : 
As a lamb, that is led to the slaughter ; 
And as a sheep before her shearers 
Is dumb : so he opened not his mouth. 

8. By an oppressive judgment, he was taken off; 
And his manner of life, who would declare ? 
For he was cut off from the land of the living ; 

For the transgression of my people, was he smitten to death. 




15 



No point is more laboured by Unitarian writers,* than that 
when Christ is said to have died for us, it means for our ben- 
efit, and not instead of us. This very point seems to consti- 
tute no small part of our controversy with the advocates of 
an indefinite atonement. 

There is perhaps some misunderstanding among ourselves 
on this subject. Some who argue against the possibility of 
transfering actual guilt or holiness, are erroneously thought 
inimical to the doctrine of Christ's substitution. Some, on 
the other hand, who cleave to the vicariousness of Christ's 
work, are considered as advocating an impossible system of 
imputation. I regard the imputation of sin to Christ, as in no 
wise making him a sinner, but that he was by such imputation, 
accounted as a sinner, and bore the penalty of the law, in 
place of sinners. So, by the imputation of his righteousness, 
the sinner is accounted righteous, and therefore justified or 
acquitted from the penalty of the law. The merit of Christ 
still remains his own, and the guilt of the sinner, though par- 
doned, will be his own, and not Christ's. It is not even ne- 
cessary that the sufferings of Christ should be the same in 
nature or degree as ours would have been. It is sufficient 
that it be accepted in place of our punishment. 

The vicariousness of the atonement taken in any defensi- 

9. And he made his grave with the wicked, 
And with the rich in his death, 
Although he had done no wrong, 
Neither was there any guile in his mouth. 

10. Yet it pleased Jehovah to crush him with affliction. 
If his soul shall make a propitiatory sacrifice, 

He shall see a seed, &c. 

11. Of the travail of his soul he shall see the fruit, and be satisfied. 
By the knowledge of him shall my servant justify many ; 

For the punishment of their iniquities shall he bear. 

* See Sykes on Redemption, Taylor's Ben Mordecai, Priest- 
ley's History of Corruptions. 



16 



ble sense, is wholly incompatible with the theory of its being 
general. 

It is not possible to form even an imagination of Christ's dy- 
ing in the room and stead of sin. It would be taking the place of 
an abstract term, and dying instead of that term ! If the sinner 
is punished in his own person, he is punished for all his sinfc. 
The saved, are saved not from a part of their sins, but from 
all. If, instead of bearing his own punishment, a surety be 
offered in the sinner's place, the guilt of all his sins must be 
imputed to that surety. If any remain for him to bear him- 
self, he cannot be saved. The few that are left, will debar 
him from the skies. 

Every argument which proves the necessity of any atone- 
ment at all, proves it must be such a one as will satisfy Divine 
justice, and secure the acquittal of those for whom it is made. 
Divine justice requires satisfaction for all and every of the sins 
of those whom it acquits. Christ being a true and accepted 
substitute, bore all the penalty for his people. Thus it is said, 
Dan. ix, 26, " Messiah shall be cut off, but not for himself." 
What he was cut off for is declared in the verses preceding, 
viz. to make an end of sins, and to make reconciliation for 
iniquity, and to bring in everlasting righteousness. Now if Christ 
was " cut off" for all men as their true and proper substitute, 
then he atoned for the unpardonable sin, and final impenitence ! 
He is as much a Redeemer by this hypothesis to those who 
are not redeemed, as to those who are ! As much a Saviour 
to those who are not saved, as to those who are ! 

The merit and sufficiency of Christ, had reference not only 
to the generation of his day, and thence to the end of the 
world, but to previous ages ; so that through its efficacy all 
those who had died in righteousness were saved. The theory 
of a universal atonement therefore includes the millions who 
had died in sin, and were then reserved in chains of darkness ! 
It makes Christ to have performed for them the wonderful 
work of Mediator, though they were already lost, and could 



17 



never obtain by it the least benefit ! If it be allowed that 
he did not die in the room and stead of sinners already damn- 
ed, our doctrine is affirmed — the atonement was definite. 

The strict vicariousness of the atonement being admitted, it 
follows, either that Christ died in the stead of all men, or in 
the stead of some men. If instead of all men, then all 
are acquitted by the substitution.* If any are held to answer 
the penalty of their own sins, the atonement is not vicarious as to 
them : there is no proper substitution. So obvious is this ar- 
gument, that it will generally be found that the thorough 
advocates of an indefinite atonement, deny that it was vicarious. 

Owen's famous dilemma on this point has never met a 
solid answer. He says, Christ died, either for all the sins of 
all men, or for some of the sins of all men, or for all the sins 
of some men. If for all the sins of all men, all will be saved. 
If for some of the sins of all men, none will be saved. If for 
all the sins of some men, some will be saved. 

III. The system of Old Testament Types. 

These form an indispensable part of this discussion, though 
a part which cannot here be enlarged upon. 

It will be granted me, that there are such things as types ; 
and also, that they conveyed right ideas on this subject. Then 
what are these ideas ? Certainly those of transfer and substitu- 
tion, definite both in object and result. This idea of transfer 
is so obvious, that, as Brown in his Divinity remarks, " hence 
the sin offerings had the very name of sin, trespass, and guilt, 
given to them by the Hebrews." Reflecting Jews knew that 
the blood of beasts did not take away sin. They knew, that 

* " Either the death of Christ was not a real and perfect satisfaction for sin, 
or if it was, then upon every principle of reason and justice, all (hat sin must 
be actually forgiven and done away, which his death was a true and plenary 
satisfaction for. But on the supposition that his death was not absolute, it 
vanishes into no redemption at all. Go over, therefore, fairly and squarely, 
to the tents of Socinus, or believe that Christ is the Lamb of God, who indeed 
and in truth takelh away the sin of the world." — Toplady's Sermons. 

3 



18 



" if God were hungry he would not tell them," and that he 
" would not eat the flesh of bulls." Often did he tell them that 
he had no delight in the mere forms of sacrifice. To offer ac- 
ceptably, they must have offered in faith, which they could 
not do, without looking to a better substitute. " These died 
in faith, not having received the promises, but having seen 
them afar off and embraced them," Heb. xi, 13. The ceremo- 
nial offerings were unworthy of the Divine appointment, and 
of man's obedience, except they conveyed such reference to the 
great atonement. It is indeed expressly said, they were " a 
shadow of things to come, but the body is of Christ," Col. ii, 17. 

The effects of ceremonial sacrifices reached only to those 
for whom they were offered. Some were appointed to be 
made for the sins of individuals, others for the sins of the na- 
tion, some for a single offence, others for the collective sins of 
the worshipper, but the effect in each case was limited to their 
intention and appointment. 

Numerous passages in the New Testament, speak of the 
death of Christ, in the same terms which were used in relation 
to Old Testament sacrifices. See Matt, xx, 28. Mark x, 45. 
Rom. iii, 25. 1 Cor. v, 7. 2 Cor. v, 21. Heb. i,3,ix. 12, 
x. 10. 1 Peter i, 18. Rev. v, 9. Such as would evade the no- 
tion of Christ's being a true sacrifice for sin, are obliged to ex- 
plain away all the meaning of these, and similar passages. Can 
a doctrine be true which demands such adroitness, and toil ? 
Let it not be forgotten, too, that this is not language which is 
merely occasional, but language which, in fact, characterizes 
both the Old Testament and the New. 

This mode of speaking in the New Testament cannot be 
nullified by affirming, as Dr Priestley* does with great zeal, 
that it was used, merely because it was familiar to Jews. In 
point of fact, this language is used in the New Testament, not 
in accommodation to ceremonial notions, or Jewish ears, but in 
its proper, exact, and primary import. The Old Testament 

* Theological Repository, vol. I. p. 123 — 135. 



19 



use of such language is in the secondary sense. There it is 
indeed typical. The allusions are all to Christ. From his 
sacrifice, the previous ones derive all their significance. By it 
they were all abolished. The victims and expiations offered for 
sins, says Calvin* " were called m&a>N, a word which properly 
signifies sin itself. By this appellation, the spirit meant to sug- 
gest, that they were vicarious sacrifices, to receive and sustain 
the curse due to sin. But that which was figuratively repre- 
sented in the Mosaic sacrifices, is actually exhibited in Christ, 
the archetype of the figures. Wherefore, in order to effect a 
complete expiation he gave his soul d^n that is, an atoning 
sacrifice for sin, Isaiah liii, 10, as the prophet says; so that 
our guilt and punishment being as it were transferred to him, 
they cease to be imputed to us." Instead therefore of admitting 
these expressions to be mere figures drawn from the Old Tes- 
tament, we must insist that those were figures of this great 
atonement, as is expressly affirmed, Heb. x, 1, so that far from 
limiting our notions of Christ's sacrifice, by interpreting it ac- 
cording to Jewish ceremonies^ we are to consider them as de- 
riving their exposition and luminousness from the gospel. 

It is not necessary to go further into a discussion on this 
point ; our argument is supported by all that will be admitted, 
as denoted by the types of the Old Testament, and it does not 
so need corroboration from this source, as to make it useful to 
dispute what may be questioned. 

IV. The terms used in the New Testament, in rela- 
tion to the Atonement. 

Our review of this part of the evidence must be very brief, 
and will relate only to the point under discussion, viz. Is the 
atonement definite or indefinite. Let us consider, 

1. The term Propitiation. " He is the propitiation for our 
sins," 1 John ii, 2. " Whom God hath set forth to be a propi- 

* Institutes, Book II, Chap. 16. Sec. 6. 






20 



tiation," Rom. iii, 25. " God sent his son to be the propitia- 
tion for our sins," 1 John iv, 10. 

A propitiation is that which propitiates ; or causes the of- 
fended person to be favorable. If it does not have that effect, 
it is not a propitiation. It is something else. Was a real 
propitiation made for all ? Then Jehovah is propitious to all. 
Was no real propitiation made for any. Then no sinner can 
find mercy. 

It is distressing to see how anxious some are to discard ut- 
terly the notion of propitiating the Divine Majesty. It is, how- 
ever, a necessary point to be gained, ere the true doctrine of 
the atonement can be set aside. If any prefer to speak of 
satisfying Divine justice, or honoring the Divine law, we 
will not dispute ; but take it as conceded, that Jehovah, who 
is Justice and the Law, needed to be satisfied and honored.* 

2. Ransom. " Deliver him from going down to the pit, for 
I have found a ransom," Job xxxiii, 24. " The son of man 
came to give his life a ransom for many," Matt, xx, 28. " Who 
gave himself a ransom for all," 1 Tim. ii, 6. 

A ransom is the price paid to redeem a slave from bondage, 
or to procure pardon for an offender. When paid it redeems 
those for whom it was offered, and no others. Be it never so 
great, it extends only to the stipulations of the covenant. If 
the parties be just, all are released for whom the ransom is paid. 

Were all men ransomed, and only a part set free ? It is not 
pretended. Then what should be done with this term ? Here 
it stands descriptive of the atonement. It is interpreted by 
critics, especially the term used 1 Tim. ii, 6, (*vti*vt£ov,) 
a ransom for the life of a captive by giving up the life of an- 
other person f and Dwight affirms J that " no language 
could be more explicit or forcible." The expression is neith- 

* See Appendix C. ' 
t Hyperitjs, in Leigh's, Critica Sacra. } Sermon 56. 



21 

er explicit nor forcible, in relation to the atonement, if it do 
not naturally and necessarily ransom a single soul. 

3. Price. " Ye are bought with a price," 1 Cor. vi, 20, " The 
church of God, which he hath purchased with his own blood," 
Acts xx, 28. " Until the redemption of the purchased posses- 
sion," i. e. the church, Eph. i, 14. " A peculiar [literally 
purchased] people " 1 Peter ii, 9. 

Does Christ, in any sense, purchase those for whom he 
gave himself? If so, how monstrous the thought of the Fath- 
er giving only a part of those who have been " bought with 
his blood." When the price is paid, the thing purchased can- 
not be justly withheld. That the application is as extensive 
as the provision, is the very idea of price, or purchase. 

The Scriptures no where say, that he bought every man in- 
dividually. But they do say he bought some. 

4. Atonement. This word is often used in the Old Tes- 
tament but only once in the New, (Rom. v, 11,) and then, 
for uniformity sake, it ought to be rendered Reconciliation. It 
cannot however be regarded as any mistake in our translators, 
seeing they regarded the words as synonymous. Magee, # 
gives several instances where the word atonement would 
have been proper. The Hebrew word so rendered by the 
LXX, means to cover, or remove from sight. How vague 
and frivolous is the idea of an atonement, which only renders 
it possible for the Father to cover, or remove, from sight the 
sins of those he may please, but really acquits no one. Is the 
word, or the thing,, ever so regarded in common intercourse ? 
If a man atone for his fault, he is considered exonerated. 
This obvious import of the term, has made Unitarians, from 
Crellius down to this day, always anxious to depict Jehovah 
as not needing to be conciliated toward man, but only man to- 
ward God. This position having become a favorite one with 
many theologians, shows how Socinianism is creeping forward. 
But where do the Scriptures sanction it ? The Jewish sacrifices 

* On the Atonement — See Appendix D. 



22 



were not offered to pacify the offender toward his Maker, but 
his Maker toward the offender. It involves a true pacification, 
or is not an atonement. If it do not cover the guilt, it is not a 
covering to the guilt. Atonement is not a means of expiation, 
but expiation is a means of atonement. The extent of the 
atonement for sin, therefore, is exactly the extent to which men's 
sins are expiated or covered, and Divine justice appeased. 

5. Reconciliation. " That he might reconcile both unto 
God in one body," Eph. ii, 16. " It pleased the Father that 
in him should all fulness dwell, and (having made peace through 
the blood of his cross) by him to reconcile all things unto him- 
self/' Col. i, 19, 20. 

Reconciliation denotes the establishment of harmony be- 
tween those who were at variance. The sinner is in rebel- 
lion. His heart is " enmity against God." Jesus Christ set 
himself apart for those whom God had given him- out of the 
world, saying, " For their sakes I sanctify myself that they 
also might be sanctified through the truth," John xvii, 19. 
This is a positive effect. The extent of it is seen in the actual 
number of such as have their enmity slain, and are taught the 
love of God. I need not say much to show, that in the atone- 
ment, God is reconciled to man, as well as man to God.* The 
prevalence of sacrifices in all ages, among all people, and espe- 
cially of human sacrifices, shows a universal impression of the 
necessity of appeasing the Divine Being. The Bible is full of 
passages which intimate the displeasure of God against the sin- 
ner. Rom. v, 9, 10. Heb. x, 26, 27. But his people are to 
him as " the apple of his eye," Ps. lxxii, 14 ; ex, 15. Lam. 
iv, 2. It is said in 1 Cor. v, 19, " God was in Christ, recon- 
ciling the world unto himself." How ? " By not imputing their 
trespasses unto them." That is, by forgiving them. Job of- 
fered burnt offerings according to the number of his children, to 
atone for them, " if they had sinned or cursed God in their 

* See the reasoning of Magee on this point. Appendix C. 



23 



hearts," Job, i, 4. So in the case of Job's friends. The Lord 
said to Eliphaz the Temanite, " My wrath is kindled against 
thee and thy friends, for ye have not spoken of me the thing 
that is right, as my servant Job hath. Therefore take unto 
you now seven bullocks and seven rams, and go to my servant 
Job, and offer up for yourselves a burnt offering, and my ser- 
vant Job shall pray for you, for him will I accept, lest I deal 
with you after your folly," Job xlii, 7, 8. See also Ex. xxxii, 30. 
32. Numb, xvi, 46. 48, and xxv, 11. 13. Lev. iv, 20.26. 31. 
35, and xix, 22, with many other places. 

For this use of the word we have also the authority of our 
Saviour himself. " If thou bring thy gift to the altar, and 
there rememberest that thy brother hath aught against thee, 
leave there thy gift before the altar, and go thy way ; first be 
reconciled to thy brother, and then come and offer thy gift," 
Matt, v, 23. Here it is obvious the offender is to be reconciled 
to the offended, by agreeing to his terms, and so turning away 
his displeasure. 

Old fashioned theologians declared three things to be requir- 
ed in order to our being reconciled to God. 1st, That a medi- 
ator should make intercession for us. 2nd, That he should 
satisfy the offended party. 3rd, That, he should provide that 
the offender should offend no more. If this be reconciliation, 
and if the reconciliation of men to God be the necessary and 
intended consequence of the work of Christ, it follows that it 
must be commensurate to the number of the saved, and no 
more. 

6. Redemption. " Justified through the redemption that 
is in Christ," Rom. hi, 24. " In whom we have redemption 
through his blood," Eph. i, 7. " Redeemed from your 
vain conversation by the blood of Christ," 1 Peter i, 18. 
" Thou hast redeemed us to God by thy blood," Rev. v, 9. 

Our antagonists admit that redemption is particular, but 
make a distinction between atonement and redemption. The 
only difference I can trace between the words is, that atone- 



24 



ment seems to refer chiefly to guilt, and redemption to the 
effects of guilt. In other words, atonement respects God, as 
made to Him ; redemption respects men, as secured to them. 
The difference is in precise accordance with our doctrine, be- 
cause an atonement naturally implies, that he to whom it is of- 
fered is satisfied, and he for whom it is made, is released from 
the penalty of his iniquity, as Dwight affirms, " exactly 
the same thing is here taught, [that is, in the text speaking of 
Christ's redemption] as in those passages where Christ is de- 
clared to have given himself a ransom."* 

As this term is admitted to imply particularity, I need not re- 
mark further upon it, except to say, that the indefinite scheme, 
entirely deprives Christ of the endearing and scriptural nam e 
of Redeemer, and restricts that title to the Father ! He is such, 
by making use of general means secured by the Son, and re- 
deeming whom he will ; but the Son cannot be said to redeem 
one man more than another. 

7. I shall only adduce one other term, viz. Sacrifice, 
11 Christ hath given himself for us an offering and a sacrifice to 
God," Eph. v, 2. He put away sin by the sacrifice of himself," 
Heb. ix, 26. " The Lamb of God," John i, 29. " The 
lamb slain from the foundation of the world," Rev. xiii, 8. 
" This man [priest] after he had offered one sacrifice for sins 
forever sat down on the right hand of God," Heb. x, 12. 

* President Edwards seems to make no such distinction between atone- 
ment and redemption, as that which is lately resorted to. He calls his im- 
mortal work, " The History of Redemption." — According to the advocates 
of such a distinction, he wholly mistook the proper title to his book! If 
their position be correct, the history of the Atonement might be given, but 
the history of Redemption could only be compiled after the consummation 
of all things. 

He says, " There are two things intended by Christ's purchasing redemp- 
tion, viz. his satisfaction and his merit. All is done by the price that Christ 
lays down. But the price that Christ lays down does two things. It pays 
our debt, and so it satisfies. By its intrinsic merit, and by the agreement be- 
tween the Father and the Son, it procures a title for us to happiness, and so it 
merits." History of Redemption, Part II. Sec. 1. 




25 



" Christ our passover is sacrificed for us," 1 Cor. v, 7. A- 
mong the numerous other passages which speak this language, 
see Matt, xxvi, 28. Acts viii, 32, 33. Rom. v, 6 — 10. 
2 Cor. v, 21. Heb. i, 3, andix, 12 — 28, andx, 10, 14, 18. 
1 Pet. i, 18, 19. John iv, 10. Rev. v, 9 — 12, &c. 

No sacrifice can be indefinite and general in its nature. It 
must refer, expressly and solely, to those, by whom, or for 
whom, it is offered. 

When Christ is called our "passover," the distinct and spe- 
cific character of his work is, if possible, more forcibly display- 
ed than by passages which speak of him simply as a sacrifice. 
The paschal lamb was neither offered, nor eaten, by the 
Egyptians, but by the Jews only. 

The argument, from the terms which have now been addu- 
ced, cannot be evaded, by objecting that they are expressions 
borrowed from natural occurrences, and must be understood in 
a figurative sense. We must use them as the Scriptures use 
them. Are they figures ? Then let us ascertain what images 
we must form in the mind, according to these representations. 
Why are figures adopted ? To make subjects plainer. Let 
us not disregard a figurative sense, as though it were no sense 
at all. Do these terms, then, (granting them to be figures*) in- 

* Mr. Veysie will not allow the language of the New Testament, which 
speaks of Christ as a " sacrifice," a " sin offering," a " ransom," &c, to be 
merely figurative. He says, "This is not, as the Socinian hypothesis as- 
serts, figuratively or merely in allusion to the Jewish sacrifices, but analo- 
gically ; because the death of Christ, is, to the Christian church, what the 
sacrifices for sin were, to the worshippers of the tabernacle.* And, accor- 
dingly, the language of the New Testament does not contain merely figura- 
tive allusions to the Jewish sacrifices, but ascribes a real and inmediate effi-- 
cacy to Christ's death, an efficacy corresponding to that which was anciently 
produced by the legal sin offering." — Bampton Lectures, Sec 5. 



* The same sentiment is expressed by Magee, perhaps more accurately, when 
he says *' the sacrifices for sin were so appointed that they should be to the 
worshippers of the Tabernacle, what the death of Christ is to the Chtistian 
Church." 

4 



26 



timate any such atonement, as some modern theologians 
maintain ? Their atonement utterly discards substitution, 
sacrifice, expiation, or price. Yet these are the very ideas 
contained in these figures. 

Besides, we are to consider, not only what such terms inti- 
mate to us, but what they did intimate, to those to whom the 
scriptures were first addressed. What ideas would they con- 
vey to the minds of Jews and Pagans, brought up, as they 
were, to a sacrificial religion ? Certainly, even stronger no- 
tions of the sacrificial character of the atonement, than they 
can possibly convey to us. The Apostles must have been 
aware of the effect of such expressions, on persons accustomed 
to expiatory and piacular offerings ; and unless they meant 
them to inculcate such notions, would have used other terms 
to represent the death of Christ. 

The doctrine of indefinite atonement not only deprives of 
all meaning the types of the Old Testament, but the positive 
terms of the New. On this theory, Christ expiated no one's 
guilt. He neither ransomed, reconciled, redeemed, purchased, 
or washed any one. In fact, he made no atonement all ! Thus, 
under the pleasing notion of extending the grace of the gospel, 
and making the work of Christ more illustrious, the way of 
salvation is deprived of all efficacy. Grace becomes no more 
grace. The work of Christ, instead of being a " great salva- 
tion," is made a mere appendage of salvation, so unimportant, 
that even the damned share it in common with the saved ! 

V. The Justice of God. 

Justice to Christ requires that he should know for what, 
and for whom, he suffered ; and that the benefit of his death 
should not be suspended on any contingency. 

With such an indefiniteness, Christ would have suffered 
wholly in vain, had no man believed. If it had not been set- 
tled that some should certainly believe, he did not know, when 
on the cross, but that his atonement would be in vain. 



27 

Waiving the idea of contingency, and recurring to fact, we 
find that on the principle of an indefinite atonement, the Sa- 
viour did actually suffer in vain, to a great and awful extent. 

If Christ did not perform all that was required for human 
salvation, then he is not " the author and finisher of our faith." 
If he did perform all that was requisite for the salvation of 
all men, then is the Father unjust in allowing any to perish. 
It would at least be unjust to allow the heathen to perish 
merely because ignorant of the gospel, seeing that " faith com- 
eth by hearing," and is the appointed mode of receiving Christ. 
Grant that it is by man's sin, for those who know the joyful 
sound, should publish it to all men. Why should millions 
perish, because the " little flock" neglects its duty ? And 
whose sin was it that those perished to whom it was actually 
forbidden to publish the gospel ? See Matt, x, 5. Acts xvi, 
6, 7. 

The case is very plain with regard to the Gentile world, 
before the birth of Christ ; for the Jews were not commanded 
to " teach all nations." These nations perished, not through 
the culpable neglect of those who kept the oracles of truth, 
but because Jehovah made no provision for their obtaining his 
revealed will. 

Though, to consider sin exclusively in the light of a debt, 
and Christ as paying that debt, is not correct, yet this is one 
light in which we must view it, for the scriptures frequently 
so speak. Matt, vi, 12, and xviii, 23 — 34. Luke vii, 40 — 
42, and xi, 4, &c. Now if Christ paid the debt of those for 
whom he undertook, justice requires that they should be dis- 
charged.* 

Another aspect under which Christ's work is often exhibited 
is that of a legal surety, or substitute. Heb. vii, 22. Rom. 

* Pres. Edwards, speaking of Christ as " paying a valuable price, a price 
of infinite value," says, " that price as it respects a debt to be paid, is 
called satisfaction ; and as it respects a positive good to be obtained, is called 
merit. — Hist, of Redemption, Part 2. Sec. 1. 



28 



iv, 25, and v, 16 —21. Phil, iii, 9. Isa. xlv, 24, 25. 2 Cor. 
v, 21. 1 Pet. iii, 18. Titus ii, 14. Gal. iii, 13. 

If Christ be indeed the surety or substitute for any, then 
Divine justice will necessarily look to him, thus undertaking 
their cause. 

Believers are said to be a purchased people. Job xxxiii, 24* 
Matt, xx, 28, 1 Cor. vi, 20. Eph. v, 14. 1 Pet. ii, 9, &c. 
If these, and many similar passages, be at all intelligible to a 
plain reader, he must infer that Divine justice will secure to 
Christ his " purchased possession." 

If the doctrine of general atonement were true, what a spec- 
tacle would it present ! The Son so loving all men as to hum- 
ble himself, take upon him the form of a servant, and shed 
his blood to redeem them from death, while Satan has as yet, 
in all ages, triumphed over the vast majority ! Millions of the 
very persons for whose transgressions Christ was wounded, 
and w T hose sins he bore in his own body on the tree, held by 
the Father to answer for those same iniquities, and " suffering 
the vengeance of eternal fire ! " How, thus, could the proph- 
ecy be true, that Christ should see of the travail of his soul, 
and be satisfied? Isa. liii, 11. 
VI. The essential deity of Christ and unity of the 

DIVINE NATURE. 

Though in the great system of salvation, Christ assumed 
the office of Mediator, yet he did not cease to be God. We 
must not therefore separate his designs as Jehovah, from his 
designs as Mediator. Christ had not a different plan from the 
Father. Nor does he mediate without any plan at all. , He 
must have known precisely what he undertook. He knew 
whom the Father and himself had " predestinated to the adop- 
tion of sons." He could not therefore take upon himself this 
work and suffering for an indefinite number of sinners, because 
he knew the exact number of the elect, and the certainty that 
no others would be saved. It is worthy of remark, that in the 
very connection, where the Saviour is speaking of his sheep, as 



29 



being given to him by the Father, he adds, " I and my Father 
are one," John, x, 29. 

This part of the argument is highly important, for the nature 
of a transaction is to be learned from the intention of the par^ 
ties. All grant that the Father did not intend to save all men. 
How then could such be the intention of the Son ? If the 
Trinity is unity, the will of Christ is the will of the Father, 
and the will of the Holy Spirit — that is, the will of the one 
GOD. If that positive will, be, to save all men, it fails, for all 
are not saved. If it were first willed to accomplish a plan of 
Salvation for all men, and then it were willed to pass by a 
part, the Divine nature is mutable. If the Son had different 
intentions from the Father, then the Divine Unity is destroy^ 
ed. If the Son prepare to save all, and the Holy Spirit to 
convert all, but the Father choose some only, then what a 
disagreement in the Trinity ! What jarring purposes ! Rath- 
er, what stupendous movements without a purpose ! 

The doctrine of an indefinite atonement cannot be based 
upon the sufficiency which is in Christ. That sufficiency is 
of course infinite, and would avail for devils as well as men, so 
far as mere value is concerned. The question, in this discus- 
sion, is not merely for whom it is sufficient, but chiefly for 
whom it was offered and accepted. The covenant of mercy, 
let it be remembered, between the persons of the adorable 
Trinity did not take place in time, but in eternity. 

If the Son, with the Father, framed the decree of election, 
the atonement can be nothing else than a perfect adaptation of 
means to the intended end. 

It then remains that it was the determinate will of the Di- 
vine Redeemer to save precisely those who will be saved, and 
no more. 

VII. The federal union between Christ and his 
people. 

This doctrine has always been maintained by Baptists and 
by the Orthodox generally. Such a union is shown in several 



30 



scriptures. Christ is called " the last Adam." 1 Cor. 
xv, 45. " The husband is the head of the wife even as 
Christ is the head of the Church. For we are members of his 
body, of his flesh and of his bones," Eph. v, 23. To these 
quotations may be added all the places where believers are 
said to be dead with Christ, buried with him, risen with him, 
alive with him, &c. It is, however, only necessary just to 
recur to this doctrine, and to refer to the 5th Chap, of Ro- 
mans, where the subject is largely treated.* 

According to this doctrine, the covenant of grace is made 
with Christ, not as a single person, but as a common head, 
representing the elect. What he promised in the covenant, 
he promised on their behalf, and what he received, he receiv- 
ed on their behalf. Hence grace is said to be " given us in 
Christ before the world began," 2 Tim. i, 9. And hence it 
is said that when Paul and Barnabas preached at Antioch " as 
many as were ordained to eternal life believed," Acts xiii, 
48. And hence it is, that Christ will say in the judgment, 
" Come ye blessed of my Father, inherit the kingdom prepar- 
ed for you from the foundation of the world." These per- 
sons are represented as having been given to Christ in the 
eternal covenant-! " Thou hast given him power over all 
flesh, that he should give eternal life to as many as thou hast 
given him," John xvii, 2. " I have manifested thy name 
unto the men which thou gavest me out of the world," John 

* For a good discussion of this doctrine, see Witsitts in his Irenicum. 

t Dr. Dwight, after adducing various passages to show that there was 
truly a Covenant of Redemption between the Father and Son, says, " It is 
to be observed, that in all these passages, the reward promised to Christ 
consists in giving persons to him as seed. These are undoubtedly no oth- 
er than the General Assembly and Church of the First Born; styled else- 
where children of God ; little children ; sons and daughters. They are his 
own people, those in whom he has a peculiar propriety ; persons justified, 
who in this manner have become his portion. His spoil, his seed, the reward 
of his sufferings, is to consist of these." — Theology, Ser.43. 



31 



xvii, 6. The same expressions are elsewhere used, and it is 
said that " for these Christ sanctified himself." The salvation 
of these was " the joy set before him, for whom he endured 
the cross." 

If this federal union be true, it certainly places part of the 
human family in a different situation from the rest, Christ be- 
ing the covenant head of a part, and not of the whole. All 
men are not " chosen in Christ before the foundation of the 
world," much less are they " the body of Christ," and 
" members of Christ."* The exquisite and forcible par?ble 
of our Saviour, John x, 1 — 18, instructs us largely on this 
point. It is there said " he calleth his own sheep by name, 
and leadeth them out." — " All that come before me [as 
Messiahs] are thieves and robbers, but the sheep did not hear 
them" — " The good shepherd giveth his life for the sheep " 
— " I know my sheep and am known of mine, and I lay down 
my life for the sheep." That this language is not to be 
restricted to those who then actually believed, is plain from 
the subsequent declaration. " Then came the Jews round 
about him and said unto him, How long dost thou make us to 
doubt ? If thou be the Christ tell us plainly. Jesus answer- 
ed them, I told you and ye believed not ; the works that I do 
in my Father's name, they bear witness of me : But ye be- 
lieve not ; because ye are not of my sheep as I said unto you. 
My sheep hear my voice, and I know them and they follow me. 

* This union does not imply the doctrine of eternal -justification. The 
eternal purpose of God to create the world, did not make the world exist 
from eternity, hut was compatible with leaving it a chaos till the appointed 
time. So the members of Christ are under sin and condemnation till renew- 
ed by grace. The union though eternal in decree, becomes vital in time. 
As we fell by Adam's transgression, though we did not then actually exist, 
so we are regarded as members of the body of Christ in the eternal council 
of God, before we actually exist. Thus, Gentiles which were not yet brought 
to a knowledge of Christ, are expressly called Christ's sheep, John x, 16. 
And thus, Christ is said to be " the Lamb slain from the foundation of 
the world." 






32 



And I give unto them eternal life. and they shall never perish^ 
neither shall any pluck them out of my hand. My Father, 
which gave them me is greater than all, and none is able to 
pluck them out of my Father's hand. I and my Father are 
one," Johnx, 24 — 29. 

The term sheep in these passages, refers evidently to the 
whole body of the elect ; both to those who had lived before 
he spoke, see v. 8 : and those who should live after, compare 
v. 16. 

If the Saviour had no more connection with these than with 
the rest of mankind, the whole parable becomes absurd and 
false ! All the passages which speak of our dying, rising, liv- 
ing, &lc, in and with Christ, become nugatory ! In short, to 
maintain a general atonement, the entire doctrine of the federal 
union between Christ and his people must be abandoned. 
And by such, generally, it is abandoned ! 

VIII. The Intention of the atonement. 

It is not necessary to rehearse what has been offered under 
the head of terms. All the passages there quoted, may how- 
ever be referred to, as tending to show that the intent of the 
atonement is definite as well as its nature. 

There are numerous texts which treat expressly of the spe- 
cial object and intent of the great parties, and prove it to have 
been to save the church, the elect of God. " God hath appoint- 
ed us to obtain salvation by our Lord Jesus Christ," 1 Thess. 
v, 9. "I am the good shepherd, the good shepherd giveth his 
life for his sheep," John x, 11 . " Greater love hath no man 
than this, that a man lay down his life for his friends," John 
xv, 13. "He gave himself for us that he might redeem us 
from all iniquity and purify unto himself a peculiar [purchased] 
people," Titus ii, 14. " Ye have not chosen me, but I have 
chosen you," " Who gave himself for our sins that he might 
deliver us from this evil world," Gal. i, 4. " Who his own 
self bare our sins in his own body on the tree, that we being 



S3 



dead to sins, should live unto righteousness," 1 Pet. ii, 24. 
" He was manifested to take away our sins," 1 John iii, 5. 
" Who shall lay any thing to the charge of God's elect ? God 
that justifieth ? " Rom. viii, 33 — 38. " He is the Saviour of 
the body," Eph. v, 23. "Husbands love your wives, even as 
Christ also loved the Church and gave himself for it, that he 
might sanctify and cleanse it with the washing of water by the 
word, that he might present it to himself," Sic, Eph. v, 24 — 27. 
" For this cause he is the Mediator of the New Testament, 
that by means of death for the redemption of the transgressions 
under the first testament, they which are called might receive 
the promise of eternal inheritance," Heb. ix, 15. " Now 
once in the end of the world hath he appeared to put aivay 
sin by the sacrifice of himself.* Christ was once offered to 
bear the sins of many," Heb. ix, 26 — 28. " Christ hath 
also once suffered for sins the just for the unjust, that he might 
bring us to God," 1 Pet. iii, 18. 

Though the above passages, do not in so many words declare 
that Christ died to save none but those described, yet they 
can be no otherwise understood. There would be no sense, in 
affirming his death for these, in so, solemn a manner, and de- 
riving such arguments from this consideration, if he died in the 
same sense, for all the rest of mankind. When it is said." as 
many as were ordained to eternal life believed," it necessarily 
implies that no others believed.- When he said, he laid down 

* The end of this appearance of Christ, was to put away sin. By sin the 
apostles intend the whole of its nature and effects: its root and fruits ; sin 
in its guilt, power and punishment ; sin absolutely, and universally, as it 
was an apostacy from God, as it was the cause of all distance between God 
and us, and as it was the work of the devil, sin in all it was, and all it could 
effect; sin in its own empire and dominion, as it entered by the fall of Adam, 
invaded our nature by its power, oppressed our persons with its guilt, filled 
the whole world with its fruits, gave existence and rigbt to death and hell, 
with power to Satan to rule in and over mankind ; so as it rendered us obnox- 
ious to the curse of God, and eternal punishment ; sin in its whole extent, 
he appeared " to put away " — that is, with respect to the Church, which is 
sanctified by his blood, and dedicated to God." Owen on Hebrews. 

5 



34 



his life for his friends, his sheep, those who had been given him 
out ofthe world, &c, it must be inferred that he so did for 
them only. The language would be utterly improper, if the 
Saviour regarded all men alike, from the beginning ofthe world 
to the last day of it, and meant that every one of them, not ex- 
cepting Pharaoh and Judas, should equally partake of the 
fruits of his sufferings. 

Our inquiry being, not what the atonement might accom- 
plish, but what it was intended to accomplish, and therefore 
will accomplish, such an array of evidence that the intent 
of salvation was limited in the mind of the Holy One, should 
be decisive of the controversy.* 

IX. The absolute effects of the Atonement. 

There is a class of texts which show that all men are not ab- 
solutely saved. These I need not quote, though they effectu- 
ally prove the saving effects of the atonement to be limited. 

The class of passages of which I would now adduce a few 
specimens, show that those for whom the atonement was made, 
are absolutely saved by it. 

" By the blood of thy covenant, I have sent forth thy pris- 
oners out of the pit wherein is no water," Zach. ix, 11. 
" Christ is made unto us wisdom and righteousness and sanctifi- 
cation and redemption," 1 Cor. i, 30. " While we were yet 
sinners Christ died for us, much more then, being now justified 
by his blood, we shall be saved from wrath through him. For 
if, when we were enemies, we were reconciled to God by the 
death of his Son, much more being reconciled we shall be sav- 
ed by his life," Rom. v, 8 — 11. " Who his own self bare our 
sins in his own body on the tree," 1 Pet. ii, 14. " By his own 
blood, he entered into the most holy place, having obtained 
eternal redemption for us," Hebrews ix, 12. * " By one offer- 
ing he hath perfected forever them that are sanctified," Heb» 

* See Appendix E, 



35 



x, 14. " He hath redeemed us from the curse, being made a 
curse for us," Gal. iii, 13. He " blotted out the hand-writing 
of ordinances, that was against us, and took it out of the way, 
nailing it to his cross," Col. ii, 14. In whom we have redemp- 
tion through his blood even the forgiveness of sins," Col. i, 
14. " By his knowledge (that is the knowledge of him) shall 
my righteous servant justify many, for he shall bear their ini- 
quity," Isa. v, 3, 11. " Thou wast slain and hast redeemed 
us to God, by thy blood out of every kingdom and tongue and 
nation," Rev. v, 9. " Ye were not redeemed with corruptible 
things," 1 Pet. i, 18. " The church of God, which he hath 
purchased," Acts xx, 28. See also Dan. ix, 24. Matt, i, 21. 
Rom. viii, 30, 32. 1 Thes. i, 19. 1 Cor. 6, 20. 2 Cor. v, 
18. Titus ii, 14. Gal. iv, 4, 5. 1 John i, 7, and 35. Eph. 
ii, 16. Col. i, 20. Heb. i, 3 and ix, 13, 14. 

Nothing indefinite appears in these passages. The effects 
are specific and certain. They flow naturally and necessarily 
from the atonement. They involve all blessings for time and 
eternity, Rom. viii, 30 — 32. They are effects whichdo not 
occur in relation to all mankind, and could not be affirmed of 
all. It is certainly reasonable to measure the atonement by 
its specific, certain, natural, and necessary effects, and to con- 
sider its efficacy as co-extensive with such effects. 

Jesus merited, and of course secured, as the above texts and 
many others fully prove, a complete salvation ; including not 
only conversion, sanctification and glory, but the repentance 
and faith, which were prerequisites. If he did this for all, then 
are all saved. If he did less than this for any, then of such 
none are saved. 

The indefinite system, as has been already shewn, instead of 
extending the effects of Christ's death, deprives it of all effect. 
It boasts of its sufficiency to save all, but denies its efficacy in 
saving any. It .makes the Saviour to have obtained reconcilia- 
tion for those who die under Divine displeasure ; grace for those 
who never obtain any ; remission of sins for those who bear 



36 



forever their own guilt and punishment ; salvation for those 
who are eternally lost ! 

Or, it makes the atonement to have done none of these things 
for any, but to have been a tragedy, acted before the universe, 
to shew the displeasure of God against sin. According to 
that system, however, it was not even this, but a mere farce, an 
illusion; for as no person's sins were imputed to Christ, that dis- 
pleasure was either wholly pretended, or grievously misplaced. 

Or, it separates cause and effect ; and makes Christ to have 
created, by his merit and sufferings, sufficient cause for man's 
salvation, leaving it to the Father to give it effect or not. 

This distinction between cause and intended effect, is un- 
philosophical as well as unscriptural. If the mover intend a 
certain effect, and his cause be adapted to that effect, why is it 
not effected ? Because, say some, the decree of redemption 
was made in the order of nature, before the decree of election . 
That is, Jehovah decreed the system of atonement through his 
Son, and then decreed the salvation through him, of such as he 
chose. But an order of succession in the decrees of God can- 
not be proved, and if it could, would prove him to be changea- 
ble. Besides, if this were true, the Divine Being resolved 
upon the stupendous work of redemption, before he had set- 
tled any particular object to be gained by it ! If the whole 
plan and purpose were before God, when he made the eternal 
covenant, the argument from an order of succession, in the 
Divine decrees, falls to the ground. 

Some, to avoid this separation of cause and effect, attempt to 
separate the cause itself, and speak of the effects of Christ's 
obedience and the effects of his sufferings. I am not aware of 
a single passage of scripture which authorizes this separation. 
These effects may be distinguished, but not separated. His 
obedience would not have been efficacious for man's redemp- 
tion without suffering, nor his suffering without obedience. 
Tire work of redemption is a great whole, originating in the 



37 



love of the Father, secured in the sufferings of the Son, and 
applied by the energies of the spirit. It was an ample and 
well arranged means to accomplish something which God in- 
tended and must infallibly effect all that intention and no 
more. 

It might have been sufficient, to have rested the whole ar- 
gument upon any one point adduced in this brief discussion. 
But there is an overwhelming corroboration of proof, when the 
different kinds of evidence are brought together. Then is seen 
how perfectly congruous a definite atonement is with the other 
truths of God's word. Difficulties occur, after all ; but they 
are fewer than attach to any other scheme, and are not greater 
than belong to any other matter of pure revelation. At any 
rate, the Divine oracles have been referred to at each step of 
this imperfect discussion. Any one may multiply the referen- 
ces tenfold by the aid of a concordance, or the margin of his 
bible. By adhering to scripture declarations, and admitted 
truths, I have avoided the subtleties of human logic, and have 
secured for my plain statements, at least one advantage, viz. 
that all who hear may understand. 

If the doctrine I maintain be contrary to scripture, it will be 
necessary in proving it so, to show, how these various passages, 
which seem to speak a particular atonement, may be under- 
stood : — that the moving cause of the plan of redemption was 
not special mercy to the elect: — that the atonement is not vi- 
carious : — that the Old Testament types do not convey right 
ideas on the subject, or that there are no types at all : — that 
the terms used in the New Testament, are not rightly in- 
terpreted in this discourse : — that Divine Justice is compatible 
with exacting the penalty of the law, upon the surety and the 
offender at the same time : — that Jesus Christ is not a Divine 
Saviour : — that it was the intent of the atonement to save 
all : — and that its effects are not absolute, but possible. 



38 



Leaving these difficulties to be overcome by such as main- 
tain the creed which involves them, I proceed to notice those 
which may seem to embarrass our own doctrine. 

X. Objections. 

Obj. 1 . This doctrine is incompatible with those texts which 
speak of Christ 1 s dying "for the whole World" — for " every 
man" fyc. 

If I am not mistaken, these passages are brought, not so 
much to be urged in their fullest import, as to counterpoise 
such texts as have been quoted, and leave the doctrine to be 
deduced from other scripture. No one ought to deal thus with 
the word of God. Scripture is not to be arrayed against scrip- 
ture, and a medium adopted. It corresponds with itself, and 
is all consistent. 

The term " world " occurs in scripture about 1000 times, 
and in a great variety of senses. The significations of the 
word in each place, must be decided by the connection. I find 
very few instances in which it can be supposed to mean all 
human beings, and still fewer where it must have this signifi- 
cation. 

It is said "all the world should be taxed," Luke i'i, 1, 
though the Roman Empire is meant. " All the world won- 
dered after the beast," Rev. xiii, 3, — though there were 
saints then warring against him. 

Even in the same passages the import is sometimes various, 
as for instance — " He was in the world, and the world was 
made by him, and the world knew him not." " God sent 
not his Son into the world to condemn the world, but that 
the world through him might be saved," John iii, 17. In 
each of these passages there are three senses to the word, in 
as many lines. 

The text 1 John ii, 2, " He is the propitiation for our sins, 
and not for ours only, but for the sins of the whole world," 
which is so much insisted on, is merely intended to declare 



39 



the universal character of the new religion. The word " pro- 
pitiation" is too strong to allow its application to all mankind, 
even on the scheme we oppose, for " God is angry with the 
wicked every day" — and to such as live and die wicked, he is 
never propitiated. 

The terms " all" and " all men," mean, when used in ref- 
erence to the atonement, men of every grade and nation. Thus 
it is said, Matt, xxi, 22, " All men [i. e. sorts of men] held 
John as a prophet," it is plain that some Pharisees, and Scribes, 
and rulers, are not included. Matt, xi, 18. Luke vii, 14. 
It is said " all the beasts of the field" lodged in the ruins of 
Nineveh, Zeph. ii, 14, which means all sorts of beasts. 
The Lord " upholdeth all that are bowed down," means only 
the righteous. The same term is used both in reference to 
John's and Christ's baptism. " All the region round about 
Jordan went out to John and were baptized," Matt, hi, 5. 
"Jesus baptized, and all men came unto him. Baptized more 
than John," John hi, 26. If the fullest latitude be given 
to these texts it will make not only all the Jews to have been 
baptized, but all of them to have been baptized twice ! It is 
said, John xvii, that John came for a witness, " that all men 
through him might believe." But John's ministry reached 
only to the Jews. The man restored to sight " saw every man 
clearly," which means only, that such as he did see, he saw 
clearly. So it is said all the Israelites gave their earrings 
to make the golden calf, which means only such as had earrings. 
When Paul became " all things to all men," it was only in 
all lawful things, to such persons as he had dealings with. So 
far then from forcing these passages to express a false meaning 
when we interpret then in accordance with the doctrine now 
advocated, we do but give them their fair, natural and consis- 
tent import. We give a meaning which must be received in 
relation to such passages as have been quoted, or they are 
made false, and which even our opponents allow may be the 
true one in the passages brought against us. In accordance 



40 



with these passages we hold that Christ did indeed die for all 
sorts and ranks of men. 

Our opponents will certainly not object to this mode of in- 
terpreting the texts, seeing it is their own mode, always adopt- 
ed in disputing those who adduce them in proof of Univer- 
sal Salvation. And I am persuaded that universal salvation 
is as easily proved, and by the same sort of texts as universal 
atonement, and that the one fully involves the other. 

The general phrase " died for all men" is not in sacred scrip- 
ture. But " he gave himself a ransom for all," &c. If we 
supply the word men, we make universal salvation. Supply 
the word elect, or sheep, or nations, and all is plain. 

In the text, Heb. ii, 9, " that he by the grace of God 
should taste death for every man," the word maw is supplied. 
The original is virs% v»iroq, for all — i. e. for all them of whom 
the apostle goes on to speak, viz. (v. 10.) " the sons he would 
bring to glory," (v. 11.) "the sanctified," (v. 12.) "the 
brethren," &c. (v. 13.) " the children which God hath given 
me." Nor is it said that Christ died for the whole world, 
but " he is the propitiation for our sins, and not for ours only, 
but the sins also of the whole world." I have spoken of the 
nature of propitiation. If such general expressions as are 
found in scripture, were used, and no phrases of our own 
substituted, there would be little danger of the people's learning 
an indefinite atonement. 

I do not dispute whether the death of Christ does not ben- 
efit all mankind. It is agreed that it does. His designs of 
mercy to part of the human family amend the condition of 
the whole. The blessings of common providence must be 
allowed to all, out due of regard to the elect. The gospel is 
a blessing to all by its restraints and moral regulations ; which 
prevent much sin. The atonement moreover, is sufficient for 
all, and all are invited to come to its provisions. Let then full 
weight be given to the passages which indicate that Christ died 
for all, in some sense, yet they in no wise contradict the nu- 



41 



merous passages, which teach that in some sense, he died for a 
part only. His death may be for the benefit of all, but was 
not instead of all. 

Thus we are brought back to the doctrine which Paul 
commands Timothy to teach, even the doctrine of this discourse, 
viz. that Christ is " the Saviour of all men, especially them that 
believe," 1 Tim. iv, 10, 11. 

Obj. 2. This doctrine limits the Gospel call. 

The zeal with which some advocate a general atonement, is 
avowedly, because they think they could not otherwise offer 
salvation to all men. But this certainly is excessive love 
of system. 

The Gospel call is plain matter of revelation. We have 
express and copious instruction, how to publish salvation. In- 
stead of being left to poise and adjust the stupendous truths of 
Revelatidn, in order to deduce our mode of addressing sinners, 
we have only to proclaim the truth, just as directed, without 
waiting to understand its exact analogy with other truths. The 
gospel call, therefore, to those who preach as instructed in the 
New Testament, is not affected by doctrines, which to our poor 
comprehension might seem to restrict it. Rigid system mak- 
ers, following out some favorite truth, and attempting to conform 
to it all doctrine and duty, will be obliged to limit, extend, or 
alter the message of mercy. But biblists can take each part 
as they find it, and utter the gospel call, just as it is uttered in 
the scriptures. Do they seem inconsistent? The charge 
must be made, not against them, but the word to which they 
adhere. 

What does the believer in predestination gain by his indefi- 
nite atonement, in result or consistency ? He will not wish to 
use expressions unauthorized by scripture. But all these we 
can use. He considers no man able to accept this offer with- 
out Divine aid. His ability to " offer salvation" is still less val- 
uable in regard to the heathen world, now perishing without 
6 



42 



hearing of Christ ; and still less in regard to heathen who per- 
ished in their sins before Christ was born. 

We need no theory of indefinite atonement to enable us to 
" preach the gospel to every creature." It is not necessary to 
the effect of our message, that we assure our hearers that Christ 
died for one of them as much as for another, and that nothing 
but the eternal purpose of God to pass them by, stands in the 
way of their salvation. " We preach Christ crucified, unto 
the Jews a stumbling block, and unto the Greeks foolishness, 
but unto them that are called, both Jews and Greeks, Christ 
the power of God, and the wisdom of God," 1 Cor. i, 23. We 
urge whatever calls, threatenings, promises, and teachings we 
find in the bible. We preach an infinitely sufficient atonement. 
We therefore urge the sinner to consider his guilt and danger. 
We prove to him his emergent need of Christ. We show him 
from scripture and reason, that his destruction will be wholly 
owing to himself: — that he will not come unto Christ that he 
may have life : — that the invitations of the gospel are directed to 
him, as freely as to any human being : — that God saves unto the 
uttermost all that come unto him through Christ : — that there 
is an unalterable connection between faith and salvation: — 
in short, we preach & full and free salvation, and call upon sin- 
ners, in bible language, to do just as the bible requires of them. 
This fulness and freeness of the gospel is its glory, and our 
delight. It carries conviction and comfort. It makes the chief 
difference in guilt between heathen and ourselves, if we be lost. 
It is the grand point of advantage in being born in a Christian 
land, and the impulsive consideration in all missionary endeav- 
ors. It essentially involves the doctrine of man's free agency, 
which need not be proved, because we are conscious of it, and 
of God's governing the moral world by moral laws. 

Such as limit themselves in the gospel call, to any particu- 
lar class of men., if there be now any such, must answer for 
themselves. We feel no such limit ; our preaching shows 



43 



none. Fuller, and Gill, Hervey and Henry, Toplady and 
Charnock, Owen, Bates, Doddridge, Barrow, Tillotson, and 
others, standards of orthodoxy, exhibit the same full and free 
salvation. To charge it therefore on our scheme, because 
some obscure advocates of it, have so restricted themselves, is 
disingenuous and unjust. 

To reconcile all the doctrines of revelation with each oth- 
er, is not within our province, or our power. It is only ours to 
set forth the whole force of every truth ; and leave it to God 
to vindicate himself, not doubting but that the day will come, 
when the analogy and connection of every doctrine will appear. 
Truth is like a radiant sun. If we follow out one of its lumi- 
nous beams without pause, we shall at last lose sight of the 
luminary itself. We must return and trace out other radii. 
Our course may seem opposite to that we pursued before, but 
no matter. We may trace each golden ray with safety, if 
when it fails us, instead of proceeding by our own estimates, 
we return to the glorious body of the sun itself. 

But even with our present scanty knowledge and under- 
standing, we think we'see some congruity between a certain and 
definite work of redemption, and the public calls of the gospel.' 
The atonement being of infinite worth : — it being the duty of 
all men to accept and love Jesus : — there being no natural'm- 
ability to love him, nor any impediment but what arises out of 
the perverseness and enmity of the heart. Being ourselves 
ignorant of the secret council of God, we can discern some con- 
gruity between our doctrine and practice, and do with perfect 
sincerity and freedom, (and thanks be to God not always with- 
out success) call upon " all men, every where, to repent."* 

Those who are so in love with systems of theology, as to 
say, that they could not rehearse, in the hearing of men, the 
calls of the gospel, if they admitted the doctrine of this dis- 
course, would do well to show how, by any system, prayer is 
consistent with divine immutability; or free agency with 

* See Appendix F. 



44 



eternal foreknowledge ; or a trinity with unity ; or how they 
can call upon believers to be in this life, " perfect as our Fa- 
ther in heaven is perfect ;" or, in fine, how they can show 
the perfect congruity of any two doctrines in theology, mor- 
als, or physics. 

Ob j. 3. If the atonement he limited, the Gospel calls on 
sinners to believe a lie. 

If saving faith were the believing that Christ died for me, 
then this objection would be embarrassing. If a list of the elect 
were in the bible, then for those whose names were there, not 
to believe themselves secure, would be want of faith. Then 
faith would be not a believing on the Lord Jesus, but a 
belief of the authenticity and veracity of the bible. In this 
case, truly, to Call upon any to believe they were elected, 
whose names we could not find in the roll of life, would be call- 
ing on them to believe a lie. But Christ is the object of faith ; 
and the promise is made to character, not names. In propor- 
tion as we spiritually discern in the bible, the real character 
and office work of Christ, we possess faith ; and in proportion 
as we ascertain in ourselves the declared effects of faith, we 
cherish assurance of " our calling and election." 

But what is the Gospel call ? Our views have just been 
given. It is " repent and be converted, that your sins may be 
blotted out." " Repent and believe the Gospel." Just such 
was the call of the prophets, " Let the wicked forsake his way, 
and the unrighteous man his thoughts, and let him return unto 
the Lord who will have mercy upon him." In addition to 
this we may say to them, " Ask, and it shall be given you ; 
seek, and ye shall find ; knock, and it shall be opened unto you." 
" Come unto me all ye that labor," he. " Ho ! every one 
that thirsteth, come ye to the waters." If there be a lie in all 
this, we do not make it. If there be inconsistency with the 
rest of our preaching we do not perceive it. The world is in 
rebellion, the gospel demands submission. The world is " con- 



45 



demned already," the gospel is an offer of pardon to all who 
repent.* It does not call men to find out whether they are of 
the elect, but to ask that they may receive. 

Sinners not being able, of themselves, to comply, does not 
discharge them from the duty of repentance, or any other. 
Ministers call them to it, because the inability, though real and 
absolute, is moral not natural. Christ said " ye will not come 
to me, that ye might have life." Our opponents believe God's 
aid to be necessary in conversion, and that there are some to 
whom he will not impart it. Yet they call on the sinner to 
believe, and affirm that " all things are ready." So indeed 
are all things truly ready, to receive whoever will come, and 
so we preach and teach. 

Those who call on sinners, individually, to believe that 
Christ died in their stead, do, in my opinion call on them to 
believe a lie. The whole weight of this objection, therefore, 
whatever it may be, lies against the doctrine of an indiscrimin- 
ate atonement. 

Obj. 4. This doctrine reflects on the mercy and justice 
of God. 

Let it be observed that the objection is not that God passes 
by some men, and leaves them to perish. This our opponents 
believe. But his justice and mercy are said to be impugned 
by denying that he made an ineffectual atonement for them ; 
that is, an atonement which they acknowledge was not intend- 
ed for their salvation, and never will in fact accomplish it. 
Now where is the special glory of such an arrangement ? Sure- 
ly these attributes are not honored in providing an atonement 

* He that will know his own particular redemption before he will believe, 
begins at the wrong end of the work, and is very unlikely to come that way 
to the knowledge of it. 

Any man that owns himself a sinner, hath as fair a ground for his faith, as 
any one in the world, that hath not yet believed ; nor may any person on 
any account, exclude himself from redemption, unless by his obstinate and 
resolved continuance in it, he hath marked out himself." Coles on Di- 
vine Sovereignty. 



46 



in behalf of persons, who being passed by in the decree of 
election are lost at last. Not saving men, or not intending to 
save them, is the same thing, so far as regards the honor of 
God. Those who advance this objection must show the dif- 
ference. Jehovah is not bound to save any. All are justly 
condemned. If it would not be unjust to pass by all, it can- 
not be unjust to pass by some. If he were to save all the hu- 
man race, the same objection might be raised, why did he not 
save the devils also? 

The mercy and justice of God are not so implicated in re- 
gard to man's salvation, as to make an atonement necessary, in 
order to vindicate these attributes, though some men perish ; 
but to prevent them from being tarnished by allowing any to 
live. If Jehovah be under any obligation to provide salvation 
for the human family or any part of it, then his grace is no 
more free. Then the atonement is a sort of compensation 
made to us for the rigor of the law, instead of being a mode 
of forgiving sin, without derogating from the law. 

If the divine character be thought to shine less illustriously 
in providing effectually for the salvation of a part of mankind, 
than it would in providing generally and indefinitely for the 
possible salvation of all, then it must shine less illustriously in 
providing for the possible salvation of all, than it would in the 
effectual salvation of all. It would have been as easy to have 
given all men faith in the Messiah, as it was to provide a Mes- 
siah. The Universalists therefore can lay a better claim to 
this argument than our Calvinistic opponents. 

We think our scheme displays the justice of God in his per- 
fectly honoring the law, both in its requirements and penalties. 
We think it illustrates his mercy in his providing, out of mere 
favor, a substitute for the guilty, who fulfilled the righteous- 
ness of the law, and bore in his own person that suffering which 
was equivalent to its penalty or accepted in its stead. Thus 
we perceive that Christ by his obedience and sufferings, has put 
more honor upon the law, than would have resulted from the 



47 



perfect obedience of the creature ; and man is raised to higher 
felicity and glory, than was possessed before the fall. 

So far from admitting this objection, I discover no other 
mode of understanding the plan of redemption, in which these 
attributes of justice and mercy are so fully united and honored. 
In fact, this objection, like the preceding, belongs to the in- 
definite scheme of atonement. By that system, the law is 
not honored by the exaction of its penalty in any way ; for 
Christ did not stand in the law place of the sinner. And Di- 
vine mercy is not honored, because the atonement secures de- 
liverance to none, though sufficient, in connection with other 
things, (such as God's purpose and man's acceptance,) to the 
salvation of all. 
Ob j. 5. Such as hold a particular atonement, do not hold it 

up fully and frequently from the pulpit, and thus show that 

they consider it an unprofitable doctrine. 

That ministers do not more frequently dwell on this doctrine, 
is because it does not form the burden of the gospel message. 
It is not inconsistent to hold a doctrine, and yet not inculcate it 
frequently, or even promiscuously. There are many duties of 
divine obligation which we, do not press at all times, because 
they are occasional ; nor upon all men, because they belong to 
some only. 

The great work of the sacred teacher is to publish the gospel, 
" rightly dividing the word of truth." He sets before the un- 
converted the sinfulness of man, the holiness of God, the calls 
and promises of the gospel, and the ordinances of religion. 
When any are turned to God, he has a new set of instructions. 
And these he changes as they advance. The Apostle ex- 
pressly laments that the small attainments of the Hebrews pre- 
vented" him from teaching them some of the higher truths, 
Heb. v, 12. The same difficulty is felt by ministers now in 
relation to various individuals, and perhaps whole congrega- 
tions. This doctrine is one of those which believers may be 
taught to enhance their humility and love, and is most effectu- 



48 



ally calculated so to do. To select proper persons and sea- 
sons, for the special inculcation of this, or other distinguishing 
doctrines in the system of grace, is therefore highly laudible 
and consistent, and cannot fairly be construed into a doubt of 
its truth or profitableness. 



REMARKS. 

I. This subject addresses itself to CHRISTIANS. 

How intense should be their love to the Saviour! We 
have not so learned Christ, as to regard ourselves under 
no more obligations to his mercy, than the enslaved sinner, 
or " the spirits in prison." Nor does our doctrine tell us, 
that the atonement, being made equally for all, our obliga- 
tions are wholly to the Father for his application of it to us. 
Much less can we claim personal merit for complying with the 
conditions of salvation. In any of these cases the name of Jesus 
would be divested of its sweetness, and some of our holiest feel- 
ings be extinguished. Then life would lose its strongest bond 
of divine love, and death its ineffable source of consolation. 

When Abraham was ready to sacrifice his only son, the Lord 
said " now I know of a truth that thou lovest me." How 
much greater reason have we to know the love of Christ ! John 
xv, 13. If it were necessary to complete his work of salvation, 
our Lord would again lay aside his glory, and die once more 
for men ! Brethren ! how can we grovel in a fondness for things 
of earth ? How can we give our affections to another ? Is not 
his life and death the highest possible manifestation of love ? 
Then let us cherish the highest love to him. Did he not come 
to our rescue, live for our example, die in our stead, and rise 
as our forerunner ? Does he not rule the world and make in- 
tercession in our behalf? Is not our support, guidance and 
inheritance secured in him ? Will he not presently open for us 
the gates of life, and lead us to eternal mansions of bliss ? 



49 

" ! for such love let rocks and hills 
Their everlasting silence break, 
While all harmonious human tongues, 
The Saviour's praise repeat." 

Saved from such ruin — ransomed from such captivity — 
bought with such a price — reserved for such a destiny — how 
fervently should we love, how loudly should we bless ! Our 
obligations are stronger than angel's ! Christ is to them as a 
king to his subjects ; to us, he is as a head to the members. 
They are made, we are begotten. They are preserved, we are 
redeemed. They are as children to a father, we are as the 
bride to her husband. 

Who can understand the magnitude of such obligations ? 
Our deliverance is from infinite misery. Our acquisitions are 
infinite improvement, felicity and glory. Pardon has removed 
our guilt — peace fills our souls — light pervades our path — 
hope lifts up our head — salvation is our song. What su- 
preme excellence of mercy and goodness ! What wonderful 
combinations of dignity, condescension, and power ! Sure- 
ly we should even now, catch the song and spirit of heaven, 
and with exquisite interest sing, " Worthy is the Lamb that was 
slain to receive honor, and glory and blessing." Surely no 
labor, suffering, or reproach shall be deemed unreasonable or 
unwelcome. Especially let us feel the utmost readiness to 
part with our sins, to crucify our lusts, to offer ourselves " liv- 
ing sacrifices." O, let us regard it as our high duty and chief 
pleasure to serve, please and imitate this glorious Master. Let 
deluded papists talk of the wondrous virtue of fragments from 
his cross. We will feel the rhetoric of his wounds and bleed- 
ing brow ; the glorious efficacy of his sufferings and love ! 

How profound should be our humility. Chosen out of 
mere grace — not better by nature than others — having nothing 
which we have not received — raised first from non-existence, 
then from spiritual death, and now supported momentarily in 
the way of life by Divine power — of what can we be proud ? 
7 



50 



We have nothing, in ourselves, to confide in, or admire; 
no self-originating power to do good, or rectify a single disor- 
der in our hearts. What are we, but monuments of sovereign 
goodness ? How humbly should we walk with God ! With- 
out the least merit, or any claim to sympathy, spending our 
lives in folly, and choosing evil rather than good, affronting God 
and burdening the world : — eternal love brought salvation, 
and made us willing in the day of his power. Our elevation 
from the depths of guilt and ruin — our pardon, peace and 
righteousness — our expectant waiting for the glorious appear- 
ing of our Lord and Saviour Jesus Christ, is the result of his 
free, unmerited, eternal and infinite love. " We love him be- 
cause he first loved us." If we are more than others, it is be- 
cause more has been done for us than others. 

We wonder not at the grateful amazement of the disciples, 
" Lord ! how is it, that thou wilt manifest thyself to us, and 
not unto the world ?" Let us cherish the same sense of help- 
lessness and dependence in regard to the future, of which we 
are so conscious in regard to the past. Let us show that our 
doctrine does not, as has been affirmed, make us arrogant, or 
lofty, or licentious. It was a saying of Pascal, " Philosophy 
teaches men to conceal self, and banish the word " I" from our 
conversation ; but Christianity destroys self." Surely no part of 
Christianity tends more to this, than the history of redemption. 

Our established views on this subject, ought effectually to 
promote self-examination, prayer, and true meekness. If they 
minister to Antinomian pride and indulgence, we may be sure 
we " hold the truth in unrighteousness." 

Hoiv ardent should be our services to such a master. Our 
views of the doctrine of Christ crucified, far from checking 
our fondest services, tend to secure them. The effect of all 
truth is to regulate and improve both the conduct and the heart ; 
but this is the constraining truth, " that though he was rich, 
yet for your sakes he became poor, that ye through his pover- 
ty might be rich." The Saviour always denied that his gos- 



51 



pel tended to destroy the law or the prophets. In the ser- 
mon on the mount, when expressly commenting on the law of 
life, he says " till heaven and earth pass, one jot or one tittle 
shall in no wise pass from the law." As to condemnation, 
" we are not under the law, but under grace," but as a rule of 
duty, " we delight in the law of God after the inward man" — 
" Being made free from sin, and become the servants of God, 
ye have your fruit unto holiness and the end everlasting life." 
A particular redemption furnishes the noblest and most im- 
pulsive inducements to activity for God. The light in which 
it places our character, situation, and destiny, and the view it 
gives of our relation to Jehovah, to the church and to the 
world, display the very foundations of virtue, and principles of 
obligation. For what else were believers made a " peculiar 
[purchased] people," but that they might be " zealous of good 
works." Why begotten again, but that we should henceforth 
live not to ourselves, in the enjoyments and pursuits of earth, 
" but unto him that hath loved us, and gave himself for us." 
When the son of Fulvius was found in the conspiracy of 
Cataline, the mortified and displeased father rebuking him said, 
" I did not beget you for Cataline, but for your country /" 
Brethren let us not spend the powers which are God's, in the 
work which he forbids. He did not renew us for Satan, or the 
world, but for himself. The field he assigns for our cultiva- 
tion, is both ample and attractive. The utmost scope is given 
to every faculty, and every effort. We have a world within, 
and a world without, to rectify for Him. In each, the work is 
of vast extent and infinite moment. Our own purity, peace, 
and salvation, are to be secured. A ruined race is to be piti- 
ed and relieved. A gracious God is to be served and honor- 
ed. What glorious use may be made of moments ! What 
certain success attends endeavor ! We are not serving for a 
specified reward, which we may more than earn, " for the Son 
of man shall come, in the glory of his Father, with his angels, 



52 



and then shall he reward every man, according to his works." 
Our works will graduate our glory, though they cannot deserve 
it. Then our interest is involved. " Herein is our Father 
glorified that we bear much fruit. Can we be indifferent to 
his honor ? The shining of our light before men may cause 
them to " glorify our Father who is in heaven." Shall we 
refuse them this aid ? 

Soon we shall " go to be ever with the Lord," the Lord of 
our life and our portion forever. Glorious hope ! What are 
afflictions, cares, disappointments, bereavements, self-denials, 
and sacrifices, compared to " the glory that is to be revealed 
in us ? " O, let us " work while it is day." Let us rouse up 
every power, consecrate every moment, abound in every good 
word and work, and feel the true value of a life which may all 
be made to increase treasures in heaven. 

Brethren, " it is high time to awake out of sleep." Let it 
not be said of any of us, as of Hezekiah, that "he rendered 
not unto the Lord according to the benefits done unto him." 
Here at this annual convocation of God's dear children, let us 
rouse our dormant energies, call up our memory of early 
vows, cheer each other in the glorious work which is given us 
to do, and make it a signal hour ! Let common-place greet- 
ings and table indulgences, give way to fervent brotherliness, 
enlivening conversation, and effective exertion. Let a feeling 
of consecration to God mark our speeches, our contributions, 
and our plans. May instruction diffused, affection cherished, 
zeal enhanced, and good accomplished, make this a memorable 
session ! 

This subject is of infinite moment to SINNERS. 

Instead of quarrelling with this doctrine and continuing in 
impenitence, let me beseech you to obey God, and believe on 
the Lord Jesus Christ. 

It is not to be questioned that all men are bound to humble 
themselves, and accept the gospel. " Repent and believe," 
is a plain command. " He that believeth not shall be 



53 

damned," is a plain warning of the penalty of neglect. No 
soul will be lost, but by its own impenitence and perversity. 
" Ye will not come unto me that ye might have life." While 
alarming denunciations of wrath are uttered for our warning, 
the most cheering and positive invitations and promises are of- 
fered for our encouragement. " Look unto me and be ye sav- 
ed, all the ends of the earth." " Ho, every one that thirsteth, 
come ye to the waters." " He that believeth and is baptized 
shall be saved." The proclamation of mercy is without the 
least restriction to classes of men. It is " good tidings of great 
joy which shall be to all people." There is nothing either in 
the doctrine of election, or particular redemption, which makes 
it in vain for any son of Adam to seek eternal life. Your sole 
concern is to submit yourself at once to God and apply earnest- 
ly for mercy. Why should we disbelieve God when he says, 
" Whosoever will, let him come and take the water of life free- 
ly." " It is impossible for God to lie." His word is, Christ 
" is able to save unto the uttermost all who come unto Him." 
" Come now and let us reason together saith the Lord. Though 
your sins be as scarlet they shall be white as snow, though 
they be red like crimson they shall be as wool." 

How amazing that such a redeemer, and such declarations 
should meet a cold and stupid reception ! How strange is the 
unbelief, and contempt, and opposition, and hatred, and ridicule, 
with which the gospel of God is received ! What ingenuity is 
displayed in the invention of excuses, the discovery of flaws, 
the explaining away of precepts, and the perversion of truth ! 
Fearful must be the guilt of thus treating a message of infinite 
mercy ! The case of heathens is sad enough. But what shall 
we say of men, who thus spend their entire lives, while from the 
cradle to the tomb they are surrounded by the meridian splendor 
of revelation, and are fully, freely, daily, urged to lay hold on 
the hope set before them. O Sinners ! receive not the grace of 
God in vain. Spend not your hasty moments in questions and 
doubts suggested by Satan, and nourished by pride. The king- 



54 



dom of God, must be received " as a little child" or not at all. 
He who instead of praying, is considering the compatibleness of 
prayer with Divine immutability, loses the blessing which God 
ordains to them that ask. Though no toil can make the seed 
to grow, yet he who neglects to plant shall have hunger instead 
of harvest. He who neglects to accept " so great salvation," 
while he pries into its extent, dies unredeemed. How can we 
understand what " angels desire to look into." First obey 
intelligible calls, and then commend yourselves to the teach- 
ings of that Spirit which is to " guide you into all truth." 
Lazarus, though dead was commanded to come forth. The 
withered arm was commanded to be stretched forth. You are 
required, O sinner ! to forsake your way, and " turn unto the 
Lord, who will have mercy." 

If you still say there may be no atonement for you, then see 
that this alone keeps you from the skies. So perform all that 
is in your power, that if turned into hell it shall not be your 
fault ! Slight no warning, refuse no instruction, omit no en- 
deavor. Repent and turn from all your sins. Believe on the 
Lord Jesus. Watch unto prayer. Live in love, and die 
casting yourself on the mercy and merit of a Divine Saviour. 
Then if lost, the rigors, even of hell, would be mitigated. Yea, 
you might triumph in your overthrow, and all the rebels thence- 
forth have some joy. For your condemnation would prove 
the gospel a deception, its invitation mockery, and its promises 
untrue. It would shake the throne of the universe, and tarnish 
the character of the Almighty ! 

Why complain, dear fellow sinners, of limited powers, when 
what you know you can do, is omitted — omitted from choice, 
not necessity, as yourselves even insist. Why cavil, when 
judgment and conscience approve ? Believe on the Son of 
God ? You are deciding your eternal doom by rejecting this 
Saviour. Your path is the road to hell. You are hasting 
away from the presence of God, and all felicity. There is 
but a step between you and death. Look aloft at the promises; 



55 



look round at the brevity of your probation : look back 
at your sins : and " flee from the wrath to come." Sport not 
away these precious moments, while toppling on the verge of 
opportunity. How can you behold hell and destruction at 
your feet, and feel no anxiety ? Arise and call upon God. 
To day you may die. O look to Jesus, and be saved. 
Frail, irresolute, exposed, dying mortal, come " taste and 
know that the lord is gracious." How often would he have 
" gathered you as a hen gathereth her brood under her wings, 
and ye would not." Proceed not, until smitten of God, you 
sink on a death bed of damnation, and in the agonies of 
dissolving nature, realize the fearful sentence, " Because I 
have called and ye refused, I have stretched out my hand 
and no man regarded, I also will laugh at your calamity ; I 
will mock when your fear cometh." 

Now, now " is the day of salvation." " To day if ye will 
hear his voice, harden not your hearts." Begin this moment, 
and never cease to make salvation and the service of God, the 
business of your life. Wait for no better opportunity — seek 
no present carnal indulgence — contrive no sophistry — listen 
to no seduction — allow no discouragement — desire no re- 
laxation of terms — make no reserve — wait no further im- 
pulse. Begin, not by laboring, of yourself, to grow better ; 
but by pressing to your heart and conscience the consideration 
of your great guilt, and the blessed message of the text: viz. 
" that Christ came into the world to save sinners." Begin at 
Christ or you miss " the way." " Strive [agonize] to enter 
in at the straight gate." If even the reading of religious books, 
or an attendance at inquiry meetings, leads you to a depend- 
ence on these things, they lead you astray. If even your sol- 
emn resolutions of self-dedication, induce you to postpone the 
act, they are not of the Lord. Fall down at the foot of the 
cross. There the christian race begins. There go for cleans- 
ing, and for spiritual life. " The blood of Jesus Christ cleans- 
eth from all sin." " He that hath the Son hath life ; and he 
that hath not the Son of God, hath not life." 



56 

I CONCLUDE WITH A WORD TO YOU, MY DEAR BRETHREN 

IN THE MINISTRY. 

Let us be careful not to mix our philosophy with the lessons 
of Scripture. The doctrine of a crucified Saviour giving life 
to the believer, is so opposed to all pride of reason, by leaving 
it in the distance, unable to offer a satisfactory solution ; and so 
destructive to pride of virtue, by assuming the guilt and help- 
lessness of our own nature, that instead of being explained, it 
will always be opposed and darkened, by the wisdom of the 
world, which is foolishness with God. 

We now easily see, how by-gone philosophy drew men 
astray in theology. So will men of future ages, see how the 
philosophy of this day, tended to warp and distort religious 
truth. " The great vice of the present day is a presumptious 
precipitancy of judgment : and there is nothing from which the 
cause of Christianity, as well as of general knowledge, has suf- 
fered more severely, than from that impatience of investigation, 
and that confidence of decision upon hasty and partial views, 
which mark the literary character of an age undeservedly ex- 
tolled for its improvement in reasoning and philosophy." The 
spirit of rationalism, is the germ of neology. Pernicious so- 
phistries, and rash deductions, though less noisy and alarming 
than open attacks, are yet more fatal to Christianity. Oppo- 
sition to religion, calls forth her champions, and truth is con- 
firmed. But the human philosophizing of her professed and 
often sincere friends, corrupts and nullifies her doctrines. Thus 
the ostensible votary destroys, what the avowed enemy could 
not even injure. 

Let us never attempt to conceal the obnoxious features of 



Sinners can never be converted by causing them to mistake 
the terms or mode of salvation. It has become deplorably 
common for professed religious teachers to endeavor to hide 
the offence of the cross, but none have succeeded in making 
the gospel palatable to the unconverted. If the wicked have 



57 

been suited and pleased, it has been by " another gospel.' 5 In 
every departure from the true doctrine of atonement, whether 
by the vulgar, or refined, we discover a desire to ascribe some 
power and merit to the creature. This carnal feeling, opera- 
ting without the refinements of reason, produces superstition 
and fanaticism ; with it, unholy subtleties and damnable heresies. 
Hence the Apostle cautions Timothy against " profane and 
vain babblings," on the one hand, and " oppositions of science 
falsely so called," on the other, 1 Tim. vi, 20. 

Let us avoid excessive fondness for system. We readily 
eschew system-makers, who torture both reason and revelation 
to shape out their plan. Let us go further, and repress with- 
in ourselves that dangerous fastidiousness, which tends to such 
results. As humble students of the Divine oracles, let us em- 
ploy all our reason and research to understand what may be 
understood, and modestly quiet ourselves where reason is 
baffled, and research becomes impossible.* To say that doc- 
trines are wrong because they do not correspond to our notions 
of right, is the same as to say, that God cannot do anything 
which we do not see to be proper. When the mind is wholly 
swayed by a preconceived theory, the Scriptures are so inter- 
preted as to correspond to it, texts are warped from their nat- 
ural import by being seen through a wrong medium, and un- 
consciously, Revelation is made void through our imaginations. 
Humility, the principal feature in the Christian character, is 
thus obliterated, and we practically deny that " the wisdom of 
man is foolishness with God." 

On the other hand, let us avoid an unreasonable aversion 
to creeds and confessions of faith. Young ministers, neces- 
sarily limited in their power of judgment, and extent of 
research, ought seldom to venture to theorize. It surely 
becomes us to cherish suitable deference to formularies, 
which have received the sanction of holy and learned men in 

* See Appendix G. 

8 



58 



all ages. While we " call no man master on earth," let us 
both for modesty and reason's sake, avoid setting at nought all 
the lights of antiquity, and advantages of accumulated experi- 
ence. Let us not moot or adopt undigested theories, or hastily 
leave the " old paths," but rather " give earnest heed to the 
things which we have heard, lest at any time we should let 
them slip." 

Let us with great caution adopt opinions purporting to 
be new. They are often no other than ancient errors, which 
time and argument exploded, and were forgotten. The con- 
troversy might have created, in its day, great discussion and 
contention. Valuable time and talents might have been ex- 
pended on it, though it now lies unnoticed among lumbering 
folios. Somewhere, then must rest an unenviable accounta- 
bility for all this labor and talent, wasted except in confirming 
truth, which should have been meekly received before. The 
broaching of novel opinions necessarily calls forth the defend- 
ers of the ancient faith. If the flock starve while the shep- 
herds strive, the guilt is on the heads of those who disturb the 
peace. It is assuming a serious responsibility thus to call off 
any energies from the great work of saving souls. I cannot 
but deem it probable that one great cause of the large ac- 
cessions to Zion in the few years past, has been, under God, 
our exemption from any general controversies in theology. 
The almost undivided energies of the ministers and churches 
have been bestowed on the world lying in wickedness. 
There are now ominous signs of discord, though happily not 
among our own immediate ranks. The doctrine of a particular 
redemption is openly denied and attacked by distinguished 
names — names connected with distinguished theological semi- 
naries. Its renunciation opens the way for all error, and leads di- 
rectly to the subversion of the gospel. Let but the atonement 
be regarded as an indefinite transaction, which does not necessa- 
rily save any, and forthwith it will be agreed that it is not neces- 
sary to the salvation of any. It will be no longer reasonable 



59 



to regard Christ as a Divine Being, for the work would not 
justify such an agent. The nature of man will cease to be re- 
garded as " only evil," for he must do some good thing to in- 
herit eternal life. Natural depravity being denied, natural 
holiness soon will be ; and it will be questioned whether any 
holy principle be implanted in the heart in regeneration, or 
whether even God himself is by nature holy. 

Good men may indeed hold an indiscriminate atonement, 
without adopting all these consequences. The influence of ear- 
ly education, and still more of piety, will restrain them. But 
their successors, carrying out this one principle, will arrive in- 
fallibly at all these positions, and blank, comfortless Deism, 
will grow where Christianity should flourish. 

Finally. Let us addict ourselves, dear brethren, to the de- 
votional perusal of Scripture. Some excellent ministers have 
deplored the neglect of this, on a death-bed. I will not say we 
should read human writings less, but that we should study the 
Bible more ; and " beware lest any man spoil us through philo- 
sophy and vain deceit, after the traditions of men, after the 
rudiments of the world, and not after Christ," Col. ii, 8. 
What heresy prevailing among men owes its origin to a rigid 
adherence to Scripture ? What pernicious or foolish prac- 
tice has been derived from the unsophisticated word of God ? 
What plain man, adhering to our plain version, and exhibiting 
the Christian spirit, has ever been the father of a diffused or 
dangerous heresy ? Every important defection in doctrine, 
which has made its way in the world, may be traced to men 
of doubtful piety but outwardly learned, and leaning to their 
own understanding. 

We need this humble perusal of the Divine Oracles, not 
merely as an indispensable means to qualify us for the pulpit, 
and to establish us in the truth, but as absolutely necessary to 
the nourishment and salvation of our own souls. And O ! it 
is a serious consideration, that we have each for ourselves, a 



60 



- 



il to save. Let then our ambition be, not to handle skil- 
fully the disputes of the schools, but to acquire the " riches of 
the full assurance of understanding to the acknowledgment 
of the mystery of God, and of the Father, and of Christ, in 
whom are hid all the treasures of wisdom and knowledge." 

Are any of us conscious of having suffered a critical or per- 
functionary mode of reading the blessed volume, to usurp the 
place of solemn devotional perusal? Let us take heed. 
Apostacies often begin thus. A cold and comfortless state of 
heart will be inevitable. And what is the highest and most 
serious duty of a Christian minister ? To see to it, that his 
own soul be not eternally lost ! To see that it flourishes con- 
tinually, under the teaching of the word and spirit! May we 
make all possible improvement of the sure word of prophecy, 
" whereunto ye do well that ye take heed, as unto a light 
shining in a dark place." — Amen. 



ERRAT U M 



On page 8, in enumerating the heads of the discourse, the " VII. On 
the Federal Union between Christ and his People," was 
overlooked and omitted. Those which are marked VII, VIII, and IX, 
should therefore be numbered VIII, IX, and X. 



APPENDIX. 



" No other is recognised in our Confession of Faith." The follow- 
ing is from Chapter VIII, " Of Christ the Mediator." 

" 1. It pleased God, in his eternal purpose, to choose and ordain 
the Lord Jesus, his only and begotten Son, according to the covenant 
made between them both, to be the Mediator between God and man ; 
the prophet, priest and king ; head and Saviour of his Church ; the 
heir of all things, and judge of the world ; unto whom he did from all 
eternity give a people to be his seed, and to be by him, in time, re- 
deemed, called, justified, sanctified, and glorified. 

" This office, the Lord Jesus did most willingly undertake ; which, 
that he might discharge, he was made under the law, and did perfect- 
ly fulfil it ; and underwent the punishment due to us, which we should 
have borne and suffered ; being made sin and a curse for us. 

" The Lord Jesus, by his perfect obedience, and sacrifice of him- 
self, which he through the eternal Spirit once offered up unto God, 
hath fully satisfied the justice of God, procured reconciliation, and 
purchased an everlasting inheritance in the kingdom of heaven, for 
all those whom the Father hath given unto him. 

" Although the price of redemption was not actually paid by Christ? 
till after his incarnation, yet the virtue, efficacy, and benefit thereof, 
was communicated to the elect in all ages, successively from the be- 
ginning of the world, in and by those promises, types and sacrifices, 
wherein he was revealed, and signified to be the seed of the woman 
which should bruise the serpent's head, and the Lamb slain from the 
foundation of the world, being the same yesterday, to-day, and forever. 

" To all those for whom Christ hath obtained eternal redemption, he 
doth certainly and effectually apply, and communicate the same ; mak- 
ing intercession for them ; uniting them to himself by his Spirit ; re- 
vealing unto them in and by the word the mystery of salvation ; pur- 



62 



* 



suading them to believe and obey ; governing their hearts by his word 
and Spirit ; and overcoming all their enemies by his Almighty power 
and wisdom." 

B 

In relation to the Intercession of Christ, the sentiments of Dwijsht, 
who in this follows the great current of interpretation, are lucidly and 
scripturally presented in the following extract from his Theology. 
Ser. lviii. 

" It will be seen at a glance that this subject [the intercession of 
Christ] is merely a scriptural one. All our knowledge concerning it 
is derived from scripture only. Reason can add nothing but con- 
jecture, to what the Scriptures have taught ; and you are not now to 
learn, that additions of this nature are of very little value. The ob- 
servations, which I propose to make concerning it, I shall arrange 
under the following heads. 

" I. The character and circumstances of those for whom Christ inter- 
cedes : 

" II. The manner in which his intercession is performed. 

"Under the former of these heads, I observe, 

"1st. That they are the Children of God. 

"In proof of this position I cite the following passages. 

" 1st. The text. ' Wherefore he is able to save to the uttermost them 
that come unto God by him : seeing he ever liveth to make intercession for 
them.'' It cannot but be seen, that Paul speaks here, of no other 
intercession, than that which is made for such as come unto God 
by Christ. 

" 2dly. The passage already quoted from 1 John ii, 1, My little chil- 
dren, these things write I unto you, that ye sin not. Jind if any man 
sin, we have an advocate with the Father, Jesus Christ the righteous. 
The persons, who are here said to have an advocate with the Father, 
are the persons denoted by the word we : that is, John and those 
to whom he writes ; or whom he here styles little children ; in other 
words, the children of God. 

" 3dly. Romans viii. 34, ' Who is he that condemneth ? It is Christ 
that died : yea, rather that is risen again : who is even at the right hand 
of God ; who, also, maketh intercession for us.' The persons for whom 
Christ is here said to intercede, are those included in the word us ; 
those who in the preceding verse are called God's elect; and of whom it 
is said that, none shall hereafter be able to lay anything to their charge ; 



63 



and of whom in the verses following it is declared that nothing, whether 
present or future, shall be able to separate them from the love of God, 
which is in Christ Jesus our Lord. 

"1 knowof no passage in the Scriptures, which even seems to teach 
any other doctrine, except Isaiah liii, 12, ' And he made intercession 
for the transgressors? Of this passage T observe, first, that saints may 
be, and with the utmost propriety are, considered as designed by the word 
transgressors, in this place. Saints, both before and after their regen- 
eration, are transgressors ; and in this character, only, need the inter- 
cession of Christ. 

" Secondly, the murderers of Christ are very naturally designated, in 
this place, by transgressors : and the passage may be considered as a 
prophecy of the intercession which he made for them on the cross. 

" In the same verse it is said, He was numbered with the t?-ansgressors : 
that is, with the thieves, between whom he was crucified ; and with 
all other capital criminals, condemned to the same death. All these 
were eminently transgressors ; and with them he was numbered, or 
reckoned, when he was pronounced to have the same character, and 
sentenced to the same infamy and suffering. As the word transgres- 
sors denotes malefactors or murderers, in the former of these clauses, 
it is very naturally understood to denote persons of the same charac- 
ter in the latter. In the former clause, also, the prophet speaks of one 
fact which took place on the day of Christ's crucifixion: it is very 
naturally, supposed, therefore, that he pursues the same subject 
through the verse, and that the intercession mentioned by him, was 
made on the same day. If these remarks are just, the prophet may 
be fairly considered as predicting, in this passage, the prayer of Christ 
for his murderers : Father, forgive them : for they know not what they 
do ! This was a real and wonderful instance of intercession ; and 
was gloriously answered in the conversion of several thousands of 
these persons to the faith and obedience of the Gospel." 



The following remarks on this subject, are from Magee's irrefrag- 
able work on atonement and sacrifice. 

"H. Taylor (Ben. Mor. apol. p. 692 — 694.) contends, that * God 
is never said to be reconciled to the world, because he was never at 
enmity with it. It was the world that was at enmity with God, and 
was to be reconciled by coming to the knowledge of his goodness to 
them.' He adduces texts, similar to those above referred to, in con- 
firmation of his opinion; and upon the whole, peremptorily asserts, 



64 



that the ' New Testament knows no such language, as that God was 
reconciled to the world.' The same ground had been taken by Sykes, 
in his Scrip. Doctr. of Redemp. (pp. 56, 426.) and in his Coram, on 
Hebr. — ' There could be no need,' he says, (on Hebr. vii, 27,) ' of 
reconciling God to man, when he had already shown his love to man, 
so far as to send his Son to reconcile man to God. 1 

" The argument adopted by these writers had been long before 
urged by Crellius, in support of the system of Socinus. And it de- 
serves to be remarked that all these writers have built their arguments 
upon an erroneous acceptation of the original word, which implies 
reconciliation. Hammond, and after him Le Clerc, (on Matt, v, 24,) 
remark that the words K.*<ra.hK!ir]i<rB!ti and ft*x\ctt r liirQa.i have a peculiar 
sense in the New Testament : that, whereas in ordinary Greek au- 
thors, they signify to be pacified, and so reconciled, here, on the other 
hand, in the force of the reciprocal Hithpahel among the Hebrews, 
is implied to reconcile one's self to another, that is to appease, ox ob- 
tain the favor of, that other ; and in support of this interpretation, 
they adduce instances from Rom. v, 10, 1 Cor. vii, 11, 2 Cor. v. 20, 
and especially Matt, v, 24, in which last fi*.x\*.ytiQi <t<& *fz\<!><nr must 
necessarily signify, take care that thy brother be reconciled to thee, since 
that which goes before, is not that he hath done thee injury, but thou 
him: and this they derive from the force of the Hebrew word run 
transferred to the Greek verb, in the use of it by Jewish writers. In 
this sense of the words x.eL<v<L\-h*<v\i<T§a.i and JWx*T7sa-0*/, as applied in 
the New Testament,* all the commentators concur. See Rosenmul- 
ler and Wall, on 2 Cor. v, 20 ; and Whitby on the words, wherev- 
er they occur. 

" Schleusner, in his excellent Lexicon, confirms by several instan- 
ces, the explication of the terms here contended for: and Palairet, 
in his Observ. Philolog. in Nov. Test. Matt, v, 24, maintains that this 
use of the terms is not confined to Jewish writers, transferring 
the force of the verb rm to the Greek expression, but is frequent 
among writers purely Greek: he instances Theano in Opusc. Mytho- 

* The application of the word <FidLX\&i-7tcrQi*.i is precisely the same as is made 
by the Seventy, in their translation of 1 Sam. xxix, 4, where they speak of 
David's appeasing the anger of Saul. Ev vivi AIAAAAITHSETAI T<nr 
Kog/<cr clutov ; Wherewith shall he reconcile himself to his master? 
according to our common version. Not surely, how shall he remove his 
own anger against his master; but, how shall he remove his master's 
anger against him ; how shall he restore himself to his master's favor ? 
If any additional instance had been wanting, to establish the use of the word 
in this sense among the Jewish writers, this one must prove decisive. 



65 



logy, and Appian. Alexandr. de Bell. Civil, and explains it as an ellip- 
tical form, the words tic, %ctpiv being understood. 

" It is evident then, that the writers who have founded their ob- 
jection against the propitiation of the Divinity, on the use of the word 
reconciled in the New Testament, have attended rather to the force 
of the term, as applied in the language of the translation, than in that 
of the original. But, even without looking beyond the translation, it 
seems surprising, that the context did not correct their error, clearly 
determining the sense, not only in Matt, v, 24, where it is perfectly 
obvious and unequivocal, as is shown in p. 26 ; but also in 2 Cor. v, 

19, in which the manner of reconciling the world to God is expressly 
described, viz. his not imputing their trespasses to them ; that is, his 
granting them forgiveness. There are, upon the whole, but five places 
in the New Testament, in which the term is used with respect to God ; 
Rom. v, 10, and xi, 15. 2 Cor. v, 18, 19, 20. Ephes. ii, 16, and Col. i, 

20, 21. Whoever will take the trouble of consulting Hammond and 
Whitby on these passages, will be satisfied, that the application is 
diametrically opposite to that, for which the Socinian writers contend. 
There are but two places besides, in which the term occurs, Matt, v, 
24, and 1 Cor. vii, 11, in both of which the application is clear." 

D 

" The word icct^ctwctyn, which is here translated atonement, it is re- 
marked by Sykes, (On Redempt. pp. 56, 201.) and H. Taylor, 
(B. Mord. p. 807.) and others who oppose the received doctrine of the 
atonement, should not have been so rendered, but should have been 
translated reconciliation. The justice of this remark I do not scruple 
to admit. The use of the verb and participle in the former verse, 
seems to require this translation. And this being the single passage 
in the New Testament, in which it is so rendered, being elsewhere 
uniformly translated reconciling or reconciliation, (Rom. xi. 15. 2 Cor. 
v, 18, 19.) and being no where used by the LXX, in speaking of the 
legal atonements, and moreover, there being an actual impropriety in 
the expression, we have received* the atonement, I feel no difficulty 
in adopting this correction. 

* It will be worth the while of those commentators, who contend, (as we 
have noticed in Number XX.) that the reconciliation spoken of in the N. T. 
means only our being reconciled to God, or laying aside our enmity against 
him, — to consider, in what sense we are said, in this passage, to have re- 
ceived the reconciliation. What rules of language can they adopt, who 
talk of a man's receiving the laying aside of his own enmities ? 

9 



66 



" But whilst I agree with these writers, in the use of the word re- 
conciliation in this passage, I differ from them entirely in the inference 
they would derive from it. Their notion of reconciliation altogether 
excludes the idea of propitiation and atonement, as may be seen in 
Number XX. pp. 202, 203, where, as by these, it is manifest both from 
the reason of the thing and the express language of Scripture, recon- 
ciliation is alone to be effected, as is proved in the same Number. 
It deserves also to be observed, that though the word atonement is not 
used in our version of the New Testament, except in the single in- 
stance already referred to, yet in the original, the same, or words 
derived from the same root, with that which the LXX commonly use 
when speaking of the legal atonement, are not unfrequently employ- 
ed in treating of the death of Christ. Thus ika.a-it.ofxa.1 and i^ixatntofAAi, 
which signify to appease, or make propitious, are almost always used 
by the LXX for -iso, which by translators is sometimes rendered to 
make atonement for, and sometimes to reconcile: and in Heb. ii, 17, 
we find it said of our Lord, that he was a merciful and faithful high 
Priest, to make reconciliation for [uc ro i\cL<r*io-Qxt) the sins of the people ; 
and again, he is twice in 1 John, entitled ikaorjuoc, a propitiation, &c. 
see Number XXVI. p. 220. Now in all these, the word atonement 
might with propriety have been used ; and as the reconciliation which 
we have received through Christ, was the effect of the atonement 
made for us by his death, words which denote the former simply, as 
xctra.xka.yi) and words derived from the same root, may, when applied 
to the sacrifice of Christ, be not unfitly expressed by the latter, as 
containing in them its full import." 

E 

I cannot here refrain from showing that this view of the design of 
the atonement, is precisely that maintained by Fuller ; especially as 
his being claimed by many as the advocate of indefinite atonement, 
shows that they cannot have read his works. 

He held, as the Calvinists generally, that the sacrifice of Christ 
was sufficient to atone for the sins of the whole world, but that it was 
limited in its extent. Mark now, what he makes this limit to be — 
not the application of it by the Father, but the design of it by the 
Father and the Son. Hear his words. 

" The particularity of redemption consists in the sovereign purpose 
and design of the Father and the Son, whereby the sufferings of 
Christ were constituted or appointed the price of redemption, the ob- 



67 



jects of that redemption, and the ends to be answered by that 
whole transaction, determined." * 

Again, he says, " It is necessary to our salvation, that a way, and a 
highway, to God should be opened. Christ is such a way, and is as 
free for any sinner to walk in, as any highway whatever, but consid- 
ering the depravity of human nature, it is equally necessary that some 
effectual provision be made for our walking in that way. We con- 
ceive that the Lord Jesus made such provision by his death, thereby 
procuring the certain bestowment of faith, as well as all other spiritual 
blessings, which follow upon it, that, in regard of all the sons who are 
finally brought to glory, he was the Surety, or Captain of their salva- 
tion ; that their salvation was, properly speaking, the end of his death, 
and herein we suppose consists the particularity of redemption."f 

In another place he says, " as the application of redemption, is of 
previous design, — that which is actually done, was intended to be 
done. Hence the salvation of those that are saved, is described as 
the end which the Saviour had in view."| 

After a regular and lucid argument with Philanthropos, to prove 
the limited extent of the atonement, the same author adds, " The 
above are some of the reasons which induce me to think there was a 
certain, absolute, and consequently limited design, in the death of 
Christ, securing the salvation of all those, who finally are saved."§ 

Four entire letters of his controversy with Mr Taylor, are level- 
led against that gentleman's notions of an indefinite atonement. 

Let me add another remark of his ; "concerning the death of Christ, 
if I speak of it irrespective of the purpose of the Father and the Son, as 
to the objects who should be saved by it, referring merely to what it 
is in itself sufficient for, and declared in the Gospel to be adapted to, 
I should think I answered the question in a scriptural way, in saying, 
it was for sinners, as sinners. But if I have respect to the purpose of 
the Father in giving his Son to die, and to the design of Christ in lay- 
ing down his life, I should answer, it was for the elect only." 
He afterwards introduces the following conversation. " Peter. Is 
there anything in the atonement, or promised to it, which infallibly 
ascertains its application, to all those for whom it was made ? James. 
If by this you mean all for whose salvation it was sufficient, I answer, 
There is not. But if you mean all for whose salvation it was intended. 
I answer, There is." || 

* Gospel Worthy, p. 275. t lb. p. 276. 

I lb. p. 82. § lb. p. 28. || Dialogues, p. 224. 



68 



How strange that the advocates of an indefinite atonement should 
claim such a leader ! 

F 

An unpublished manuscript of the professor of theology in one 
of our largest Presbyterian Theological Seminaries, gives the 
following illustration of the consistency of a definite atonement 
with general invitations. 

" That which makes the atonement particular, is not the nature of 
the transaction, abstractly considered, as if there was only merit suffi- 
cient for a certain number and no more ; but it is the design and in- 
tention of him who provided it, and him who made it. It is the pay- 
ment of this ransom, in the room of a certain number, and its being 
accepted as their propitiation. This designation, however, does not 
limit the merit or diminish the sufficiency of the atonement, consider- 
ed in its own nature. Thus viewed, it is not only as sufficient for all 
men, as for one, but it is equally adapted to the necessities of all 
men. That may be sufficient for the ransom of a thousand prisoners, 
which is in fact paid for one hundred. Suppose the ransom price to 
be a pearl of exceeding great value, much more than sufficient to 
redeem all the captives in prison ; but the person paying it, has it in 
view, only to redeem his own friends. The intention in the redeem- 
er, and acceptance of the price, by the authority which holds them in 
bondage, constitutes this pearl a ransom, and confines it to the num- 
ber for whom it was designed. But the pearl itself is sufficient to 
ransom all the rest of the captives, if it had been applied to their ad- 
vantage. To carry on the illustration, suppose the person, undertak- 
ing to redeem his friends, should say, I will have proclamation made 
in the prison, that every one who will acknowledge me as his deliver- 
er, and will subject himself to my authority, may immediately come 
forth upon the footing of the ransom which I have paid ; for none but 
my friends will accept these terms, the remainder will prefer their 
prison, to liberty which can be had only by submission to me, whom 
they inveterately hate. Now the person commissioned to convey there 
tidings to the prisoners, would feel himself authorized to proclaim de- 
liverance to every one who would accept the terms ; and to use argu- 
ments and motives to induce them to submit ; but, the event would 
be, that none would accept the offer but the real friends of the 
redeemer. This he knew from the beginning, and therefore paid 
the ransom of no others. Is there anything insincere in this whole 
transaction. The messenger is not authorized to declare, that they 



69 



are all certainly ransomed, but there is a ransom provided for every 
one who will accept the terms. 

" Now this case is as nearly parallel with the general offer of the 
gospel, as any one I can conceive. The great Redeemer has offered 
his life a ransom for his sheep ; the price has been accepted by the 
Judge of all. This ransom, however, is in its own nature sufficient 
for all men, and is adapted to their necessities. But God had from 
the beginning elected only a part to salvation, on whom he was de- 
termined to bestow faith, and all other spiritual blessings. But these 
are in prison with many others, and according to the economy of sal- 
vation, must be called out by the preaching of the gospel. The min- 
isters, to whom this gospel is committed, know not who the elect are, 
and they are therefore directed to make a general proclamation, that 
there is an all sufficient Redeemer, and an atonement of infinite value* 
and that whosoever believeth shall be saved. But they have no right 
to say to this individual or to that, before faith, or to the whole multi- 
tude, you are elected, or you are redeemed. They can however say, 
that you all have a divine warrant to believe, there is offered to you 
upon condition of believing a full pardon and eternal life. The offer 
of the gospel therefore cannot be charged with insincerity, although 
God knows it will be rejected." 

G 

The following remarks from the learned and accurate Pastor of 
the First Baptist Church in Philadelphia are so just and lucid, and 
withal so appropriate to the point in hand, as to deserve a place here. 
They occur, editorially, in a late number of the Christian Index. 

" To us, the New Testament makes it evident, that there is noth- 
ing uncertain or doubtful in the final results of the atonement. The 
salvation of the elect, is placed beyond the possibility of dispute. 
The fruits of Christ's redemption are as sure as the purpose of God 
can make them. We have not space to adduce the portions of Scrip- 
ture which confirm this view ; but we think, that man must read the 
Word to very little purpose, who does not discover in it this doctrine. 
At the same time, it seems equally evident, that the plan of mercy in 
Christ Jesus, places no individual of the human family under the ne- 
cessity of being saved. It excludes all coercion from its provisions, 
and addresses itself to the unrestrained option of every one that comes 
within the scope of its influence. We admit, indeed, that it furnishes 
a combination of motives, the power of which, only comes short of 



70 



compulsion. But it does stop short of this. The mind that can find 
compulsive grace in the gospel scheme, must have the art of framing" 
systems, with surprising adaptation to its own prejudices. " Compel 
them to come in" is a sentence which occurs in the relation of a parable, 
and by no means favors the idea of coercive grace. Here, then, is a 
difficulty. The fruits of redemption are certain — at the same time 
human souls are not forced into the kingdom of heaven. Christ has 
from the Father an assurance of the salvation of all for whom he died, 
and all such shall unquestionably be saved. Still no necessity of be- 
ing saved, is laid upon any human being. How can the fruits of re- 
demption be certain, unless grace be irresistible ? But grace offers 
no violence to the spirit of man. 

"The two ideas of the certain salvation of the elect, and the non- 
coercive character of grace seem, therefore, to clash. There is an 
apparent contradiction — but not a real one. We maintain, and fully 
believe both these views. We pretend not to reconcile them, though 
we consider them reconcilable." 



I 



